jr  —  1, 


Jy^  PRINCETON,  N.  J.  <f. 


ZJ 


PRESENTED   BY 


THE  PRESBYTERIAN  BOARD  OF  PUBLICATION 


see 


f   I  U  I  O  I  \    •  I 


WRITINGS 


OF 


THE  REVEREND  AND  LEARNED 

V 

JOHN  WICKLIFF,D.D 


Professor  of  Divinity  in  Oxford,  and  Rector  of  Lutterworth,  in  the 
Fourteenth  Century; 


THE  FIRST  ENGLISH  TRANSLATOR  OF  THE  HOLY  SCRIPTURES. 


FIRST  AMERICAN  EDITION. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION 

PAUL  T.  JONES,  PUBLISHING  AGENT. 

1842. 


Printed  by 

WILLIAM  S.  MARTIEN. 


STEREOTYPED  BY  8.  DOUGLAS  WYETH, 
No.  7  Pear  Street,  Philadelphia. 


ADVERTISEMENT 


TO  THE  AMERICAN  EDITION. 


The  valuable  work  here  presented  to  the 
Christian  public  is  a  reprint  of  the  London 
edition,  and  comprehends  the  most  valuable 
writings  of  the  English  Reformers.  Their 
excellence  has  been  generally  appreciated, 
and  their  republication  in  the  United  States, 
where  they  are  rarely  to  be  met  with,  must 
be  regarded  as  an  auspicious  event,  as  it 
may  serve  to  diffuse  and  perpetuate  those 
principles,  in  support  of  which  the  blood  of 
the  martyrs  was  shed,  and  for  which  the 
American  Church  is  again  called  to  contend. 
In  presenting  an  exact  reprint  of  the  English 
edition,  the  Presbyterian  Board  of  Publica- 
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Their  object  is  to  present  the  Reformers  as 
they  appeared  in  their  own  writings,  at  a 
time   when    the   church   was   just   emerging 


11  ADVERTISEMENT. 


from  papal  darkness.  Still  they  appreciate 
the  sound  argument,  evangelical  doctrine  and 
fervent  piety  which  generally  characterize 
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the  work.  The  sum  requisite  to  accom- 
plish this  was  more  than  Five  Thousand 
Dollars, 

The  whole  work  is  comprised  in  Twelve 
volumes,  although  each  volume  is  complete 
and  distinct  in  itself. 

As  the  reader  may  be  anxious  to  know 
upon  what  principles  the  English  edition  was 
prepared,  the  following  information  on  the 
subject  is  extracted  from  the  Postscript  to 
that  edition. 

"  The  following  particulars  will  explain  the 
manner  in  which  this  work  has  been  carried 
through  the  press.  The  pieces  contained 
therein  are  without  abridgment,  unless  where 
expressly  mentioned.  There  are  a  few  omis- 
sions which  are  necessary  in  a  publication 
intended  to  be  generally  circulated,  and  to  be 
useful  at  the  present  day.  In  other  editions, 
the  obsolete  spelling  has  been  laid  aside,  the 


ADVERTISEMENT.  Ill 

same  plan  is  pursued  in  the  present  publica- 
tion ;  the  involved  construction  of  sentences, 
common  in  writers  of  that  period,  has  also 
been  removed.  Those  words  which  have 
become  unintelligible  or  offensive,  are  ex- 
changed for  others,  or  are  explained  by  notes 
when  it  is  desirable  that  they  should  be  re- 
tained. These  variations,  if  they  may  be  so 
called,  were  as  necessary  to  render  this  work 
generally  useful,  as  the  adoption  of  modern 
orthography.  The  utmost  care  has  been 
taken  that  the  meaning  of  the  author  should 
be  strictly  preserved,  and  the  various  pieces 
have  been  collated  with  the  best  and  earliest 
editions,  or  with  manuscript  copies.  This  has 
been  done,  that  the  meaning  of  the  author 
might  be  given  as  nearly  as  possible,  not  from 
the  first  editions  being  the  most  correct,  as 
they  often  abound  with  errors,  for  which  the 
hurried  or  careless  manner  in  which  they 
were  for  the  most  part  passed  through  the 
press,  will  readily  account.  The  present 
reprints,  it  is  believed,  will  be  found  to  present 
the  most  correct  text  of  these  writers  that  has 
hitherto  appeared.  More  than  half  of  the 
pieces  included  in  this  collection,  have  not 
been  reprinted  since  the  sixteenth  century, 
and  a  considerable  portion  is  now  printed  for 
the  first  time." 

The  Volumes  included  under  the  title  of 


IV  ADVERTISEMENT. 

The  British  Reformers  may  be  arranged  in 

the  following  order : 

Volume  1.  WicKLiFF  to  Bilney. 

2.  TiNDAL,  Frith,  and  Barnes. 

3.  Edvi^ard  VI.,  Parr,  Balnaves,  dz:c. 

4.  Latimer. 

5.  Hooper. 

6.  Bradford. 

7.  Ridley  and  Philpot. 

8.  Cranmer,  Rogers,  Careless,  &c. 

9.  Knox. 

10.  Becon. 

11.  Jewell. 

12.  Fox,  Bale  and  Coverdale. 

By  order  of  the  Executive  Committee. 

Wm.  M.  ENGLES,  Editor. 


CONTENTS 


Page. 
Some  Account  of  the  Life  of  John  Wickliff,  D.  D.,  .  .  .5 
SpecimensofWicklifPs  Translation  of  the  Bible,  .  .  .  45 
His  Confession  respecting  the  Sacrament  of  the  Lord's  Supper,  46 
His  Letter  of  Excuse  to  pope  Urban  VL,       ....        48 

The  Poor  Caitiff, .,     .        .        .49 

On  the  Belief,     ........         51 

On  the  Ten  Commandments, 60 

On  the  Lord's  Prayer, 86 

OfPerfect  Life;  or.  The  Counsel  of  Christ,  .  .  .  97 
Of  Temptation ;  or.  Of  Virtuous  Patience,  .  .  99 
The  Charter  of  our  Heavenly  Heritage,  .  .  .101 
The  Armour  of  Heaven;  or,  Of  Ghostly  Battle,        .       106 

To  love  Jesus, 112 

Of  the  love  of  Jesus, 114 

Of  Meekness, 117 

Of  Man's  will, 119 

Of  Active  Life  and  Contemplative  Life,        .         .         .120 

How  the  Office  of  Curates  is  ordained  of  God,     .        .  123 

Of  Feigned  Contemplative  Life, 139 

On  Prayer. — ^How  prayer  of  good  men  helpeth  much,  and  how 
prayer  of  sinful  men  displeaseth  God,  and  harmeth  them- 
selves and  other  men, 142 

A  short  Rule  of  Life  for  each  man  in  general,  and  for  Priests, 
and  Lords,  and  Labourers  in  particular ;  how  each  shall 
be  saved  in  his  degree,  .......  149 

WicklifF's  Wicket — A  very  brief  definition  of  these  words,  Hoc 

est  corpus  meum,  (This  is  my  Body,)      ....  153 

Note  on  the  Doctrine  of  Transubstantiation,         .         .        .167 

Twelve  Lettings  of  Prayer, 169 

iii 


IV 


CONTENTS, 


Page. 
Antichrist's  Labour  to  destroy  Holy  Writ,  .  .  .  .172 
WicklifF's  Trialogus. — Extract  on  the  Incarnation  and  Death 

ofChrist 179 

Wickliff 's  Opinions  of  the  Papacy, 184 

Sermons  or  Postills. 

I.  On  the  Nativity  ofChrist, 186 

II.  John  the  Baptist's  Testimony  of  Christ,      .         ,       188 

III.  The  Gospel  Light, 189 

IV.  The  Leper  and  the  Centurion,     .         .         .        .191 
V.  Christ  stilling  the  Tempest. — On  Faith, .        .        .  195 

VI.  Charity,      .        .        .         .        .        .        .        .197 

Vn.  The  Followers  ofChrist, 201 

VIII.  The  Priesthood  ofChrist, 204 

IX.  The  Victory  over  the  World, 206 

X.  The  Holy  Spirit, ,209 

XI.  Love  to  Christ, 212 

XII.  Of  Spiritual  Gifts, 215 

XIII.  Paul's  Preaching  the  Gospel, 218 

XIV.  The  Ministration  of  the  Gospel,  .        .        .        .220 
XV.  The  Promises  made  to  Abraheun,   ....  223 

XVI.  Christ  Preaching  at  Nazareth,    ....       225 

XVII.  Christ  one  with  the  Father, 227 

XVIII.  The  Gospel  revealed  to  Babes,     .        .        .         .229 
XIX.  Hatred  of  the  World  to  Christ,        .        .         .        .231 

XX.  All  things  known  to  God 234 

XXI.  Watchfulness  enforced,  ....*,  236 


SOME  ACCOUNT  OF  THE  LIFE 


JOHN  WICKLIFF,   D.  D. 


The  state  of  England  during  the  latter  part  of  the  fourteenth 
century  presents  many  causes  for  painful  reflection.  Luxury 
and  pride  characterised  the  higher  classes,  while  the  lower  orders 
were  involved  in  misery,  and  vice  abounded  among  all  ranks. 
Contemporary  historians  ascribe  much  of  this  dissoluteness  of 
morals  to  the  civil  wars  of  preceding  reigns,  whereby  the  land 
was  desolated,  and  the  bonds  of  society  relaxed.  The  internal 
peace  of  the  country,  it  is  true,  had  become  more  settled,  but 
many  causes  united  to  prevent  moral  improvement.  A  long 
course  of  foreign  victory  inflated  the  national  pride ;  the  wealth 
that  accrued  to  individuals  from  successful  warfare,  with  the 
habits  acquired  thereby,  promoted  luxury  and  dissipation  among 
the  higher  ranks,  further  stimulated  by  the  introduction  of  new 
articles  of  expense  through  an  increasing  commerce.*  Mean- 
while, the  people  in  general  were  exhausted  by  calls  for  pecuniary 
supplies  and  personal  aid  to  carry  on  foreign  hostilities;  and 
the  feuds  and  oppressions  of  powerful  barons,  with  the  constant 
plundering  of  bands  of  robbers  for  many  years  suffered  to  exist 
with  impunity,  caused  much  misery  among  the  lower  orders, 
whose  suflferings  led  to  the  insurrections  in  the  early  part  of  the 
reign  of  Richard  II.  Such  in  reality  was  the  state  of  England  in 

*  The  ransom  of  the  prisoners  taken  by  sir  Walter  Mauny  in  one  cam- 
paign, A.  D.  1340,  was  equal  to  100,000/.  of  our  present  money. 

Walsingham  states  that,  "a.  d.  1348,  such  quantities  of  furred  gar- 
ments, fine  linen,  jewels,  gold  and  silver  plate,  rich  furniture  and  uten- 
sils, the  spoils  of  Caen,  Calais,  and  other  foreign  cities,  were  brought  into 
England,  that  every  woman  of  rank  obtained  some  of  them,  and  they 
were  seen  in  every  mansion.  Then  the  ladies  of  England  became  proud 
and  vain  in  their  attire,  and  were  as  much  elated  by  the  acquisition  of 
that  finery,  as  the  ladies  of  France  were  dejected  by  the  loss  of  it." 

The  value  of  the  articles  regularly  imported  into  England,  a.  d.  13.'34, 
was  less  than  40,000/.  not  an  eighth  part  of  the  amount  exported,  which 
shows  how  little  the  mass  of  the  community  were  able  to  indulge  in  the 
luxuries  or  conveniences  of  life.  The  imports  were  of  that  description, 
while  the  exports  were  chiefly  articles  of  produce.  By  this  difference 
between  the  imports  and  exports,  the  vast  sums  drained  from  England  by 
the  court  of  Rome  and  foreign  ecclesiastics  were  supplied. 
1* 


6  WicUiff.—Life. 

the  days  of  Wickliff,  as  depictured  by  the  annalists  who  lived 
near  his  time,  although  general  historians,  engrossed  by  military 
details  and  political  events,  dwell  but  slightly  upon  these  painful 
circumstances.* 

Another  cause  tended  much  to  produce  and  to  perpetuate  an 
unhappy  state  of  society.  For  the  soul  to  be  without  knowledge 
is  not  good,  and  those  were  days  of  ignorance  and  mental  dark- 
ness. Some  symptoms  of  a  revival  of  learning  appeared,  but  as 
yet  little  progress  had  been  made  in  science.  The  subtilties  of 
the  schools  retarded  all  advances  in  useful  knowledge,  while  the 
improvements  in  fine  arts  were  made  subservient  to  luxury,  rather 
than  beneficial  to  the  general  character  of  the  age.  But  ignorance 
as  to  spiritual  truth  was  the  greatest  and  most  serious  evil.  The 
main  object  of  those  who  called  themselves  ministers  of  Christ, 
was  to  enslave  the  minds  and  to  plunder  the  property  of  the  peo- 
ple committed  to  their  charge ;  they  kept  from  them  the  truths 
of  the  gospel,  and  sought  to  be  reverenced  as  beings  superior  to 
their  fellow-men,  while  they  indulged  every  debasing  appetite. 
The  corrupt  and  depraved  state  of  the  popedom  at  that  period  is 
admitted  by  every  historian  ;  it  is  described  as  literally  "  a  hell 
upon  earth."  To  the  papal  power  every  ecclesiastic  in  Europe 
was  compelled  to  look  for  authority  and  direction  to  exercise  the 
duties  of  his  charge,  and  we  may  easily  imagine  what  was  the 
general  character  of  those  to  whom  the  popes  and  their  counsel- 

*  One  proof  of  the  licentiousness  of  those  days  will  suffice.  In  1380, 
an  expedition  was  fitted  out  to  aid  in  the  wars  of  Bretagne.  The 
English  troops  lay  for  some  time  near  Portsmouth,  wind-bound  and 
waiting  for  provisions.  They  ill  treated  the  country  round,  forcibly 
carrying  off  men's  wives  and  daughters.  Among  other  outrages,  sir 
John  Arundell,  the  commander,  went  to  a  nunnery,  and  desired  that  his 
troops  might  be  allowed  to  visit  there !  This  being  refused,  they  entered 
by  violence,  and  on  their  departure  compelled  the  nuns  to  go  with  them. 
A  storm  came  on,  when  these  unhappy  females  were  thrown  into  the  sea 
by  the  very  persons  who  had  forced  them  to  embark !  The  greater  part 
of  the  fleet  was  lost  on  the  coast  of  Ireland;  the  leader  with  a  thousand 
of  his  men  perished. — See  Walsingham.  In  HoUinshed  will  be  found 
several  other  instances  of  the  military  licentiousness  then  prevalent. 
Froissart  relates  that  the  French  troops,  prepared  for  the  invasion  of 
England,  were  equally  profligate  in  their  conduct,  and  pillaged  their  own 
countrymen  without  mercy.  Each  "gentleman"  was  followed  by  a 
servant  called  "  un  pillard,"  a  plunderer. 

The  state  of  the  lower  orders  in  England  may  be  supposed  from  a 
record  in  the  annals  of  Dunstable  abbey,  a.  d.  1283,  where  the  sale  of 
William  Pike,  "  our  slave  by  birth,  and  all  his  family,"  is  mentioned  as 
a  matter  of  course.  The  price  was  a  mark,  or  thirteen  shillings  and 
fourpence!  The  prices  of  food  varied  much,  owing  to  frequent  famines. 
In  one  year,  1317,  according  to  Stow,  the  price  of  wheat  varied  from 
80s.  to  6s.  M.  the  quarter.  In  1359,  wheat  was  \l.  6s.  Qd.;  in  1361, 
at  2s.;  and  in  1363,  at  15s.— See  Fleetwood's  Chron.  Preciosum.  The 
lower  classes  must  have  suffered  very  much  fi-om  those  sudden  varia- 
tions, and  at  the  high  prices  they  would  be  quite  imable  to  purchase  the 
necessaries  of  life.  When  the  difference  in  the  value  of  money  and 
commodities  is  taken  into  calculation,  a  shilling  in  Wickliff's  time  was 
equal  to  a  pound  at  the  present  day. 


State  of  England  in  the  fourteenth  century.         7 

lors  delegated  the  exercise  of  that  paramount  authority  they  had 
assumed.  Ignorance  as  to  scriptural  truth  was  of  course  con- 
sidered by  such  priests  as  the  best  safeguard  of  their  authority ; 
but  though  the  church  of  Rome  has  maintained  that  ignorance  is 
the  mother  of  devotion,  we  know  that  such  a  source  will  yield 
only  blind  superstitious  feelings,  strongly  opposed  to  true  religion. 
The  instruction  given  to  the  lower  classes  at  that  period  tended 
to  harden  them  in  ignorance  and  vice:  they  committed  their 
spiritual  concerns  entirely  to  the  priesthood,  or  if  the  conscience 
refused  to  be  silenced  in  this  manner,  it  was  diverted  to  the 
practice  of  austerities  and  will-worship,  equally  destructive  to  the 
soul.  The  few  virtues  of  that  age  were  not  Christian  virtues ; 
they  were  founded  on  the  romantic  notions  of  chivalry — faint 
glimmerings  of  light  which  only  served  to  make  the  surrounding 
darkness  more  visible ;  at  best  they  were  deceptive,  leading  the 
pilgrim  from  the  way  to  real  peace.*  Only  a  small  number  of 
persons  had  been  preserved  from  the  corruptions  of  the  papacy, 
but  they,  even  in  the  darkest  times,  had  exercised  some  influence 
upon  Europe,  though  subjected  to  the  most  bitter  persecution. 
A  few  individuals  also,  who  were  distinguished  for  mental 
powers,  as  Grosseteste  and  Bradwardine,  had  borne  testimony  in 
England  against  the  usurpations  and  crimes  of  the  papacy,  while 
others  had  begun  to  perceive  that  the  conduct  of  the  priesthood, 
when  examined  by  the  rule  of  scripture,  was  altogether  anti- 
christian. 

The  circumstances  already  noticed  should  be  kept  in  mind 
when  we  enter  upon  the  history  of  Wickliff.  The  demoralized 
state  of  the  land  made  it  ripe  for  sufferings.  In  Israel  of  old, 
when  luxury  and  wickedness  abounded,  prophets  were  sent  to 
warn  the  people  of  approaching  judgments,  and  to  point  out  the 
way  of  salvation ;  so  in  England,  Wickliff  and  others  were  raised 
up  to  bear  faithful  testimony  to  the  truth,  and  to  denounce  what 
must  be  the  end  of  the  practices  which  then  prevailed.f    When 

*  Froissart's  Chronicles  show  this.  The  mixture  of  generosity  and 
courtesy  with  licentiousness  and  cruelty,  depictured  by  the  chivalrous 
historian,  will  strike  the  reader  very  forcibly. 

t  The  monkish  annalists,  who  were  the  English  historians  of  those 
times,  fully  justify  the  sketch  here  given  of  the  state  of  Endand  during 
the  fourteenth  century.  The  English  reader  who  may  not  nave  access 
to  those  sources  of  information,  will  find  many  particulars  in  the  histo- 
ries of  Henry,  Andrews,  and  Turner. 

The  height  to  which  the  luxury  and  excess  of  the  times  had  arrived 
in  the  days  of  Richard  II.,  is  thus  described  by  HoUinshed: — "There 
resorted  daily  to  his  court  above  ten  thousand  persons,  who  had  meat 
and  drink  there  allowed  them.  In  his  kitchen  were  three  hundred 
servitors,  and  every  other  office  was  furnished  after  the  like  rate.  Of 
ladies,  chamberers,"and  landerers,  there  were  above  three  hundred  at  the 
least.  And  in  gorgeous  and  costly  apparel  they  exceeded  all  measure ; 
not  one  of  them  kept  within  the  bounds  of  his  degree.  Yeomen  and 
grooms  were  clothed  in  silks,  with  cloth  of  grain  and  scarlet,  over 
sumptuous,  ye  may  be  sure,  for  their  estates.  And  this  vanity  was  not 
only  used  in  the  court  in  those  days,  but  also  other  people  abroad  in  the 


8  Wichliff.—Life. 

we  recollect  the  state  of  England,  and  the  crying  evils  which 
called  for  exposure  and  reproof,  we  shall  be  satisfied  that  Wickliff 
was  not  an  ambitious,  or  a  revolutionary  spirit,  as  some  have  de- 
scribed him,  but  rather  a  prophet,  as  Jeremiah,  "  weeping  day 
and  night  for  the  slain  of  the  daughter  of  his  people,"  hearing 
the  voice  of  the  Lord,  "  Shall  I  not  visit  for  these  things  ]  Shall 
not  my  soul  be  avenged  on  such  a  nation  as  this  V   One  deeply 

towns  and  countries,  had  their  garments  cut  far  otherwise  than  had  been 
accustomed  before  his  days,  with  embroideries,  rich  furs,  and  gold- 
smiths' work,  and  every  day  there  was  devisings  of  new  fashions,  to  the 
great  hinderance  and  decay  of  the  commonwealth.  Moreover,  such 
were  preferred  to  bishoprics  and  other  ecclesiastical  livings,  as  neither 
could  teach  nor  preach,  nor  knew  any  thing  of  the  scripture  of  God,  but 
only  to  call  for  their  tithes  and  dues ;  so  that  they  were  most  unworthy 
the  name  of  bishops,  being  lewd  and  most  vain  persons  disguised  in 
bishop's  apparel.  Furthermore,  there  reigned  abundantly  the  filthy  sin 
of  lechery  and  fornication,  with  abominable  adultery,  especially  in  the 
king,  but  most  chiefly  in  the  prelacy,  whereby  the  whole  realm,  by  such 
their  evil  example,  was  so  infected,  that  the  wrath  of  God  was  daily 
provoked  to  vengeance  for  the  sins  of  the  prince  and  his  people."  The 
receipts  in  the  work,  entitled  "  The  Forme  of  Cury,"  prove  the  luxury  of 
the  table  in  which  the  court  then  indulged. 

The  depraved  state  of  the  popedom  is  described  by  almost  every  writer, 
civil  as  well  as  ecclesiastical.  One  extract  may  be  given  from  the  epistles 
of  Petrarch,  who  cannot  be  objected  to  as  an  authority  on  this  subject. 
At  that  time  there  was  a  schism  in  the  papacy,  which  it  might  be  sup- 
posed would  oblige  the  pretenders  to  the  popedom  to  more  than  usual 
care,  that  they  might  not  disgust  their  adherents.  But  the  state  of  the 
papal  court  at  Avignon,  about  a.  d.  1350,  is  thus  described  by  Petrarch, 
and  Rome  was,  if  possible,  more  depraved.  He  says,  the  former  city  had 
become  "  a  terrestrial  hell,  a  residence  of  fiends  and  devils,  a  recep- 
tacle of  all  that  is  most  wicked  and  abominable.  There  is  no  piety,  no 
reverence  or  fear  of  God,  no  faith  or  charity,  nothing  that  is  holy,  just, 
equitable,  or  humane."  He  adds,  "  Why  should  I  speak  of  truth,  where 
not  only  the  houses,  palaces,  courts,  churches,  and  the  thrones  of  popes 
and  cardinals,  but  the  very  earth  and  air,  appear  to  teem  with  lies? 
A  fiiture  state,  heaven,  hell,  and  judgment,  are  openly  turned  into  ridi- 
cule as  childish  fables.  Good  men  have  of  late  been  treated  with  so 
much  contempt  and  scorn,  that  there  is  not  one  left  among  them  to  be 
an  object  of  derision."  This  delineation  Petrarch  confirms  by  several 
facts.  In  another  place  he  says,  "Whatever  perfidy  and  treachery, 
whatever  barbarity  and  pride,  whatever  immodesty  and  unbridled  lust 
you  have  ever  heard  or  read  of; — in  a  word,  whatever  impiety  and 
immorality  either  now  is,  or  ever  was  scattered  over  all  the  world,  you 
may  find  here,  amassed  in  one  heap."  The  language  of  Baronius, 
the  Romish  annalist,  is  scarcely  less  strong.  The  depraved  state  of 
ecclesiastics  in  England,  particulariy  the  emissaries  of  Rome  and  the 
monastic  orders,  is  delineated  by  Chaucer  in  his  Canterbury  tales  in 
appalling  colours.  It  is  also  described  by  the  author  of  the  Vision  of 
Piers  Plowman,  and  others;  but  the  various  decrees  issued  by  the 
higher  ecclesiastical  authorities  respecting  the  life  and  manners  of 
the  clergy,  are  sufficient  and  indisputable  evidence.  Many  of  these 
may  be  found  in  the  third  volume  of  Wilkins's  Concilia.  They  seem 
wholly  to  have  failed  in  eflfecting  any  moral  improvement,  which  is  not 
surprising  when  we  consider  the  sources  from  which  they  emanated. 
The  gross  doctrinal  errors  inculcated  by  the  church  of  Rome,  even 
after  the  days  of  Wickliff,  are  explicitly  asserted  in  the  proceedings 
against  his  followers. 


A.  D.  1324.]  His  birth,  9 

impressed  by  such  feelings  could  not  be  indifferent  to  the  sacred 
office,  nor  should  he  be  judged  by  estimates  of  what  appear  to  be 
the  duties  of  a  minister  of  the  gospel  at  the  present  period.  We 
may  consider  England  at  that  period,  as  in  many  respects  re- 
sembling Judah  in  the  days  of  the  son  of  Hilkiaii.  Like  him, 
Wickliff  was  called  from  the  priesthood  of  the  land,  to  bear  tes- 
timony as  a  prophet  before  kings  and  rulers,  and  like  him,  was 
unavoidably  implicated  in  the  political  events  of  the  times.  And 
though  visitations  were  not  sent  upon  England  to  the  same  extent 
as  those  inflicted  upon  Judah,  yet  the  painful  scenes  exhibited 
in  the  civil  wars  of  the  succeeding  century,  show  that  famine  and 
the  sword  came  upon  the  land,  and  that  the  people  were  punished 
for  the  fruit  of  their  doings.  National  crimes  will  bring  down 
national  judgments.  Warnings  are  sent  previously  to  desola- 
tions, but  when  the  voice  of  the  Lord,  speaking  by  his  faithful 
ministers,  is  disregarded,  execution  will  assuredly  follow.  It 
was  so  in  the  period  referred  to.  The  wickedness  and  profligacy 
of  England  in  the  fourteenth  century  were  extreme,  the  awful 
and  certain  consequences  were  plainly  exhibited  by  Wickliff*  and 
his  associates ;  many,  there  is  good  reason  to  believe,  sought  the 
things  which  concerned  their  peace,  but  the  nation  at  large  per- 
sisted in  evil  courses,  and  persecuted  to  death  the  witnesses  of 
the  truth.  The  calamities  which  followed  have  been  but  feebly 
depictured  in  the  pages  of  history;  the  particulars  of  individual 
suffering  are  forgotten  amidst  details  of  martial  enterprise.  May 
England  not  forget  the  innumerable  mercies  she  has  since  then 
received  !  may  the  warnings  of  faithful  ministers  of  Christ  not 
again  be  despised  !  and  may  our  national  sins  never  again  arise 
to  such  a  height  as  to  bring  national  judgments  upon  our 
country ! 

John  Wickliff*  was  born  about  the  year  1324,  at  a  village 
of  the  same  name,  a  few  miles  from  the  town  of  Richmond  in 
Yorkshire,  where  his  ancestors  had  resided  from  the  time  of  the 
Conquest.  The  family  were  respectable,  and  possessed  consi- 
derable property,  but  continued  the  advocates  of  those  super- 
stitions which  their  relative  earnestly  laboured  to  remove.  It  is 
probable,  that  in  consequence  of  the  change  in  his  views  he  was 
estranged  from  his  own  family.  Under  feelings  of  this  nature 
he  would  be  led  to  use  the  language  of  one  of  his  tracts,  in  which, 
speaking  of  the  errors  into  which  worldly  minded  parents  often 
fall,  he  says,  "  With  much  travail  and  cost  they  get  great  riches, 
and  estates,  and  benefices  for  their  children,  and  often  to  their 


*  The  name  of  the  reformer  has  been  spelled  in  sixteen  different  ways. 
Wiclif  is  adopted  by  Lewis  and  Baber,  and  is  used  in  the  oldest  document 
in  which  the  name  appears— his  appointment  to  the  embassy  to  the  pope 
in  1374.  Wycliffe  is  adopted  by  Vaughan,  and  appears  to  be  the  most 
correct.  Wickliff  is  used  in  the  present  work  as  the  most  popular  form. 
In  those  times  orthography  was  but  litde  attended  to ;  in  proper  names 
especially  it  was  much  neglected. 


10  Wickliff.—Life.  [a.  d.  1344. 

greater  damnation ;  but  they  incline  not  to  get  for  their  children 
the  goods  of  grace  and  virtuous  life.  Nor  will  they  suffer  them 
to  retain  these  goods,  as  they  are  freely  proffered  to  them  of  God ; 
but  hinder  it  as  much  as  they  may ;  saying,  if  a  child  yield  him- 
self to  meekness  and  poverty,  and  flee  covetousness  and  pride, 
from  a  dread  of  sin,  and  to  please  God, — that  he  shall  never 
become  a  man,  never  cost  them  a  penny,  and  they  curse  him 
because  he  liveth  well,  and  will  teach  other  men  the  will  of  God 
to  save  their  souls !  For  by  so  doing,  the  child  getteth  many 
enemies  to  his  elders,  and  they  say  that  he  slandereth  all  their 
noble  kindred  who  were  ever  held  to  be  true  men  and  worship- 
fill."*  In  those  days,  next  to  the  danger  and  reproach  of  being 
a  heretic,  and  nearly  as  great,  was  the  being  accounted  a  friend 
or  relative  of  one  suspected  of  heresy. 

All  the  memorial  which  remains  of  the  history  of  Wickliff 's 
youth  is,  that  his  parents  designed  their  son  for  the  church,  and 
his  mind  was  early  directed  to  the  requisite  studies.  He  was  en- 
tered at  Queen's  college,  Oxford,  an  institution  then  recently 
founded,  from  whence  he  soon  removed  to  Merton  college,  the 
most  distinguished  in  the  university  at  that  period,  when  the 
number  of  scholars  had  recently  been  estimated  to  amount  to 
thirty  thousand.  Wickliff 's  attention  appears  rather  to  have  been 
directed  to  the  studies  suitable  for  his  profession,  than  to  general 
literature.  As  Fuller  observes,  "The  fruitful  soil  of  his  natural 
abilities  he  industriously  improved  by  acquired  learning.  He  was 
not  only  skilled  in  the  fashionable  arts  of  that  age,  and  in  that 
abstruse,  crabbed  divinity,  all  whose  fruit  is  thorns,  but  he  was 
also  well  versed  in  the  scriptures,  a  rare  accomplishment  in  those 
days."  Dr.  James  enumerates  various  writers,  by  whom  he  con- 
siders Wickliff  to  have  been  grounded  in  the  truth.  He  doubt- 
less learned  much  from  the  fathers,  and  was  considerably  in- 
debted to  Grosseteste  and  Bradwardine :  but  his  writings  show 
that  his  religious  principles  were  mainly  derived  from  the 
bible.f 

His  perusal  of  the  scriptures  and  the  fathers  rendered  him 

*  MS.  On  Wedded  Men,  their  Wives  and  Children.— See  "The  Life 
and  Opinions  of  John  de  WyclifTe,  illustrated  principally  from  his  unpub- 
hshed  manuscripts,  by  Robert  Vaughan,"  Vol.  I.  p.  223 ;  a  work  which 
supplies  a  more  complete  personal  history  of  the  reformer  and  his 
writings  than  any  which  preceded  it.  By  the  author's  permission  consi- 
derable use  of  his  valuable  selections  has  been  made  in  compiling  the 
present  brief  sketch.  The  life  of  Wiclif  by  Lewis  is  well  known, 
and  deservedly  esteemed  for  the  patient  industry  of  the  writer,  and  the 
valuable  materials  he  has  collected.  It  is,  however,  to  be  regretted  that 
he  did  not  give  a  more  full  account  of  WicklifF's  doctrinal  pieces. 
Vaughan  has  done  much  to  supply  this  deficiency.  Considerable  assist- 
ance has  also  been  derived  from  Baber's  valuable  sketch  of  Wick- 
lifl^'s  life  prefixed  to  his  edition  of  the  reformer's  new  testament. 
Knyghton,  Fox,  Hollinshed,  and  other  early  chroniclers  also  have  been 
referred  to. 

t  See  The  History  of  the  Church  of  Christ,  Vol.  ^IL,  for  some  account 
of  Grosseteste  and  Bradwardine. 


A.  D.  1350.]  His  early  studies.  11 

dissatisfied  with  the  scholastic  divinity  of  that  age,  while  the 
knowledge  of  canon  and  civil  law  then  requisite  for  a  divine, 
enabled  him  to  discern  many  of  the  errors  of  popery.  His  writings 
also  show  him  to  have  been  well  acquainted  with  the  laws  of  his 
own  country.  The  four  fathers  of  the  Latin  church,  Jerome, 
Ambrose,  Augustine,  and  Gregory,  are  continually  quoted  by 
him,  so  as  to  show  his  intimate  acquaintance  with  their  writings. 
Augustine,  in  particular,  he  seems  to  have  valued  next  to  the 
scriptures.  It  will  not  be  forgotten  that  Luther  derived  much 
instruction  from  the  writings  of  that  father.  The  acknowledged 
ability  of  Wickliffas  a  scholar,  led  his  adversaries  to  accuse  him 
of  evil  designs  rather  than  of  ignorance,  while  his  friends  gave 
him  the  title  of  the  Evangelic  Doctor.  Even  Knighton  states  that 
he  was  second  to  none  in  philosophy. 

Wickliff 's  mind  must  have  received  deep  impressions  from  an 
awful  visitation  of  Providence  which  occured  in  the  middle  of  the 
fourteenth  century.  Europe  was  shaken  by  a  succession  of  earth- 
quakes ;  shortly  after,  it  was  ravaged  by  a  pestilence,  the  effects 
of  which  were  more  rapid  and  extensive  than  at  this  day  we  can 
easily  conceive.  More  than  half  the  people  of  this  and  other 
lands  were  swept  away ;  the  alarmed  survivors  reckoned  the  mor- 
tality far  higher.*  That  Wickliff*  was  deeply  impressed  by  this 
awful  event,  appears  by  his  frequent  references  thereto,  when  he 
is  sounding  an  alarm  to  a  careless  and  profane  generation.  Under 
a  strong  feeling  that  the  end  of  the  world  approached,  he  wrote 
his  first  publication,  a  small  treatise,  entitled  "  The  last  Age  of 
the  Church,"  in  which  he  describes  the  corruptions  which  then 
pervaded  the  whole  ecclesiastical  state,  as  the  main  cause  of  that 
chastisement  which  Europe  had  so  lately  felt.  Early  and  deep 
impressions  of  this  nature,  evidently  tended  much  to  strengthen 
and  to  prepare  the  reformer  for  the  arduous  course  he  was  shortly 
called  to  pursue.  That  his  mind  had  been  led  to  look  to  the  only 
true  ground  of  support  is  evident  from  a  passage  in  this  tract, 
wherein  he  speaks  of  Christ  Jesus  as  having  "  entered  into  holy 
things,  that  is  into  holy  church,  by  holy  living  and  holy  teaching ; 
and  with  his  blood  he  delivered  man's  nature ;  as  Zechariah 
writeth  in  his  ninth  chapter.  Thou  verily,  with  the  blood  of  wit- 
ness, or  of  thy  testament,  hast  led  out  from  the  pit  them  that 
were  bound.  So,  when  we  were  sinful,  and  the  children  of  wrath, 
God's  Son  came  out  of  heaven,  and  praying  his  Father  for  his 
enemies,  he  died  for  us.  Then,  much  rather  shall  we  be  saved, 
now  we  are  made  righteous  through  his  blood." 

Thus  we  find  Wickliff"  in  his  thirty-second  year,  respected  for 

*  Knighton  says,  that  before  this  plague  a  curate  might  have  been 
hired  for  four  or  five  marks  a  year,  or  for  tvi^o  marks  and  his  board ; 
but  after  it,  scarcely  any  could  be  found  who  M^ould  accept  of  a  living  of 
twenty  marks  a  year.  Archbishop  Islip  interfered,  and  forbad  any 
curate  to  claim  an  advance  of  more  than  one  mark  yearly.  Stow 
observes  upon  this  limitation,  that  it  induced  many  priests  to  turn 
robbers ! 


12  Wickliff.—Life.  [a.  d.  1357. 

his  scholastic  acquirements,  deeply  impressed  with  the  importance 
of  divine  truth,  awakened  to  a  sense  of  the  divine  judgments, 
enabled  already  to  break  through  the  bands  of  superstition,  and 
in  possession  of  that  hope  which  alone  can  afford  refuge  for  a 
guilty  sinner.  We  shall  now  see  how  these  preparations  fitted 
him  for  the  contest,  and  led  him  to  the  encounter  in  which  he 
was  called  to  engage. 

The  first  circumstance  which  summoned  Wickliff  to  this  con- 
flict was  a  controversy  with  the  mendicant  friars.  Some  of  them 
had  settled  at  Oxford  in  1221,  where  they  attracted  much  notice 
by  their  professed  freedom  from  the  avarice  of  the  monastic 
fraternities  in  general,  and  by  their  activity  as  preachers.  They 
introduced  many  of  the  opinions  afterwards  adopted  by  the  re- 
formers, for  a  time  saying  much  in  opposition  to  the  papal  autho- 
rity, and  in  support  of  the  authority  of  the  bible.  But  their 
errors  and  encroaching  spirit  soon  appeared,  so  that  Grosseteste, 
bishop  of  Lincoln,  who  for  some  years  had  favoured  the  friars,  at 
length  deeply  censured  their  conduct.  Their  zeal  to  proselyte 
youths  at  the  universities  to  their  orders,  called  forth  vigorous 
opposition  from  Fitzraf,  archbishop  of  Armagh,  who,  in  a  petition 
to  the  pope  in  1357,  affirmed  that  the  students  of  Oxford  were 
reduced  on  this  account  to  six  thousand,  not  more  than  a  fifth  of 
their  former  number.*  In  1366,  a  parliamentary  enactment 
ordered  that  none  of  the  orders  should  receive  any  youth  under 
the  age  of  eighteen ;  also  that  no  bull  should  be  procured  by  the 
friars  against  the  universities.  Similar  disputes  then  prevailed 
in  the  university  of  Paris.  The  objections  alleged  against  the 
mendicants,  as  stated  by  Wickliff,  may  be  thus  summed  up : — 
they  represented  a  life  inertly  contemplative,  as  preferable  to  one 
spent  in  active  attention  to  Christian  duties;  they  were  defective 
in  morals  when  discharging  their  office  of  confessors;  while 
itinerating  in  the  offices  they  assumed,  they  persecuted  all  such 
as  they  detected  really  "  travelling  to  sow  God's  word  among  the 
people ;"  to  these  may  be  added  a  full  proportion  of  every  error 
and  vice  which  has  been  charged  on  the  corrupt  clergy  of 
Rome.  Nor  did  Wickliff  merely  expose  and  seek  to  correct 
these  fruits  of  error ;  he  showed  that  they  proceeded  from  the 
unscriptural  nature  of  the  institutions,  which  evidently  were 
opposed  to  those  precepts  of  the  bible,  which  they  professed 
to  regard. 

Against  these  mendicants,  Wickliff  wrote  several  tracts,  en- 
titled, Of  the  property  of  Christ,  Against  able  Beggary,  and  of 

*  In  his  tract  of  Clerks  Possessioners,  Wickliff  complains  that  "  Friars 
draw  children  from  Christ's  religion  into  their  private  order,  by  hypocrisy, 
lyings,  and  stealing."  He  charges  them  with  stealing  children  from  their 
parents  through  inducing  them  to  enter  their  orders,  by  representing  that 
men  of  their  order  would  never  come  to  hell,  and  would  have  higher 
degree  of  bliss  in  heaven  than  any  other.  For  an  account  of  Fitzraf,  or 
Armachanus,  as  he  was  usually  called,  see  Fox,  who  gives  a  summary 
of  his  arguments  against  the  friars. 


A.  D.  1360.]  His  controversy  with  the  mendicant  friars,  13 

Idleness  in  Beggary.  *  The  vices  of  the  friars  led  him  to  consider 
more  fully  the  vices  of  the  Romish  priesthood. 

The  approval  which  the  conduct  of  Wickliff,  in  opposing-  the 
mendicants,  received  from  the  university,  appears  from  his  being 
chosen  warden  of  Baliol  college  in  1361.  In  the  same  year  ho 
was  presented  by  his  college  to  the  living  of  Fillingham,  in  Lin- 
colnshire, which  he  afterwards  exchanged  for  Ludgershall,  in 
Wiltshire.  In  1365  he  was  appointed  warden  of  Canterbury  hall, 
by  Simon  de  Islip,  the  founder,  then  primate  of  England. 

In  the  instrument  appointing  Wickliff  to  this  office,  Islip  states 
him  to  be  a  person  on  whose  fidelity,  circumspection,  and  industry 
he  confided,  one  on  whom  he  had  fixed  for  that  place  for  the 
honesty  of  his  life,  his  laudable  conversation,  and  knowledge  of 
letters.  Islip  dying  shortly  after,  Wickliff  was  displaced  by 
Langham,  his  successor,  who  had  been  a  monk,  from  whose  de- 
cision he  appealed  to  the  pope. 

The  integrity  and  courage  of  Wickliff  are  manifest  from  the 
boldness  with  which  he  continued  to  oppose  the  mendicants,  both 
personally  and  by  his  writings,  during  the  time  his  appeal  was 
under  consideration. 

Another  circumstance  assisted  to  call  Wickliff  into  public  no- 
tice. This  was  the  decision  of  the  English  parliament  in  1365, 
to  resist  the  claim  of  pope  Urban  V.,  who  attempted  the  revival 
of  an  annual  payment  of  a  thousand  marks,  f  as  a  tribute,  or 
feudal  acknowledgment,  that  the  kingdoms  of  England  and  Ire- 
land were  held  at  the  pleasure  of  the  popes.  His  claim  was 
founded  upon  the  surrender  of  the  crown  by  king  John  to  pope 
Innocent  III.  The  payment  had  been  discontinued  for  thirty- 
three  years,  and  the  recent  victories  of  Cressy  and  Poictiers,  with 
their  results,  had  so  far  strengthened  the  power  of  England,  that 
the  demand  by  the  pontiff,  of  the  arrears,  with  the  continuance 
of  the  tribute,  upon  pain  of  the  papal  censure,  were  unanimously 
rejected  by  the  king  and  parliament.  The  reader  nuist  recollect 
that  this  was  not  a  question  bearing  only  upon  the  immediate 
point  in  dispute ;  the  grand  subject  of  papal  supremacy  was  in- 
volved therein,  and  the  refusal  to  listen  to  the  mandate  of  the 
pope  necessarily  tended  to  abridge  the  general  influence  of  the 
clergy.  A  measure  of  this  description  was  almost  unknown  in 
the  history  of  Europe  at  that  day.  Such  claims  were  not  lightly 
relinquished  by  the  papacy,  and  shortly  after  this  decision  of  the 
parliament,  a  monk  wrote  in  defence  of  the  papal  usurpations, 
asserting  that  the  sovereignty  of  England  was  forfeited  by  with- 
holding the  tribute,  and  that  the  clergy,  whether  as  individuals 
or  as  a  general  body,  were  exempted  from  all  jurisdiction  of  the 

*  In  his  writings  Wickliff  sometimes  speaks  of  the  houses  of  the 
friars  as  Cairn's  castles,  (Cairi  was  then  so  spelt,)  alluding  to  the  ini- 
tial letters  of  the  four  mendicant  orders,  the  Carmelites,  Augustines, 
.Jacobites,  and  Minorites.  They  were  commonly  called  the  White, 
Black,  Austin,  and  Grey  friars. 

t  A  mark  is  13s.  Ad. 

WICKLIFF.  2  ♦ 


14  WicUiff.—Life.  [a.  d.  1365. 

civil  power,  a  claim  which  had  already  excited  considerable  dis- 
cussions in  the  preceding-  reigns.  Wickliff  was  personally  called 
upon  by  this  writer  to  prove,  if  he  were  able,  the  fallacy  of  these 
opinions ;  nor  should  it  be  forgotten  that  this  work  did  not  pro- 
ceed from  any  of  the  mendicant  orders,  but  from  one  of  those 
monks  who  were  directly  opposed  to  them.  Thus  it  is  evident 
that  Wickliff 's  former  conduct  was  rightly  estimated  to  proceed, 
not  from  one  who  merely  opposed  the  mendicants,  as  such,  but 
from  one  who  would  oppose  the  leading  errors  of  the  church  of 
Rome,  under  whatever  guise  they  might  appear. 

In  WicklifF's  reply,  wherein  he  has  preserved  the  arguments 
of  the  monk,  he  styles  himself  one  of  the  royal  chaplains.  He 
combats  the  assumptions  of  the  church  of  Rome,  confirming  his 
sentiments  by  giving  the  substance  of  several  speeches  delivered 
by  certain  of  the  lay  nobility  in  the  recent  debate  relative  to  the 
claims  of  the  pontiff.  We  need  not  enter  into  the  contents  of 
this  tract  further  than  to  quote  the  following  declaration  attributed 
to  one  of  the  speakers,  that,  "  Christ  is  the  supreme  Lord,  while 
the  pope  is  a  man,  and  liable  to  mortal  sin,  and  who  while  in 
mortal  sin,  according  to  divines,  is  unfitted  for  dominion."  The 
extent  to  which  such  a  principle  might  be  applied,  is  evident 
from  the  well-known  wicked  lives  of  the  pontiffs,  which  had  led 
to  the  monstrous  assertion  of  Romish  divines,  that  the  pope, 
though  guilty  of  the  most  heinous  sins,  still  was  to  be  obeyed 
and  respected  in  his  mandates;  even  those  which  concerned 
religion !  * 

The  treatise  concludes  with  a  view  of  the  future,  taken  by 
Wickliff,  which  has  long  since  been  fulfilled.  "  If  I  mistake  not, 
the  day  will  come  in  which  all  exactions  shall  cease,  before  the 
pope  will  prove  such  a  condition  to  be  reasonable  and  honest." 
Who  now  in  England  ventures  to  assert  that  the  temporal  autho- 
rity of  the  pope  is  supreme  ?  or  that  his  ecclesiastics  are  exempted 
from  the  laws  of  God  and  their  country  1  yet  such  doctrines  were 
openly  maintained  in  those  ages,  and  still  are  asserted  in  some 
parts  of  Europe!  The  parliament  in  1366  also  directed  regula- 
tions to  be  observed,  by  which  the  power  and  influence  of  the 
mendicants  were  limited.  In  the  part  taken  by  the  university  of 
Oxford,  during  these  proceedings,  Wickliff  doubtless  was  con- 
cerned, and  the  attention  given  to  his  arguments  on  these  sub- 
jects, which  then  so  deeply  agitated  the  public  mind,  must  have 

*  Bellarraine  goes  further,  he  says :  "  Though  the  pope  should  err  in 
enjoining  vices,  and  prohibiting  virtues,  yet  would  the  church  be  bound 
to  believe  the  vices  to  be  virtues,  and  the  virtues  vices,  if  it  would  avoid 
sinning  against  its  own  conscience."     De  Pontif.  iv.  5. 

One  of  the  popes  says,  "  The  pope,  who  represents  on  earth  not  mere 
man,  but  true  God,  has  a  heavenly  power ;  and  therefore  changes  the 
nature  of  things. — Nor  is  tliere  any  one  that  can  say  unto  him,  Why 
dost  thou  so?  For  he  can  dispense  laws;  he  can  make  justice  injustice 
by  altering  and  amending  laws,  and  he  has  a  fulness  of  power."  Inno- 
cent III.  Glos.  A  contemporary  of  Wickliff  openly  maintained  that  the 
pope  was  incapable  of  mortal  sin ! 


A.  D.  1366.]    Resistance  to  the  papal  claims.  15 

brought  his  opinions  concerning  the  scriptures,  and  other  points 
more  immediately  connected  with  divine  truths,  into  general  no- 
tice. Thus  attention  was  called  to  those  doctrines  which  he  now 
began  publicly  to  advocate.  One  circumstance  which  promoted 
this  opposition  to  the  papal  claims,  was  the  national  animosity 
then  existing  between  England  and  France.  Many  of  the  popes 
being  natives  of  France,  evinced  their  partiality  for  their  own 
country,  in  which  they  then  resided,  on  all  occasions.  All  these 
concurring  circumstances  led  Edward  III.  to  pursue  a  line  of 
conduct,  which  certainly  characterises  him  as  a  promoter  of  the 
reformation,  at  least  as  to  its  outward  concerns. 

John  of  Gaunt,  duke  of  Lancaster,  claims  notice  as  conspicuous 
among  the  court  and  family  of  the  British  monarch,  for  the  coun- 
tenance and  support  he  afforded  to  Wickliff.  Under  his  influence 
an  attempt  appears  to  have  been  made  in  1371,  by  authority  of 
parliament,  to  exclude  ecclesiastics  from  all  offices  of  state.* 
Wickliff,  in  his  writings,  has  so  fully  shown  his  deep  sense  of 
the  necessity  for  the  clergy  being  exclusively  devoted  to  the 
duties  of  their  spiritual  functions,  that  we  cannot  doubt  of  his 
intimate  connexion  with  the  prince  from  whom  such  a  proposi- 
tion originated.  The  views  of  Wickliff  as  to  the  proper  method 
of  discharging  the  office  of  minister  to  the  church,  will  appear 
by  the  following  extract  from  one  of  his  early  pieces,  entitled, 
"  A  short  rule  of  life."  He  says,  "  If  thou  art  a  priest,  and  by  name 
a  curate,  live  thou  a  holy  life.  Pass  other  men  in  holy  prayer, 
holy  desire,  and  holy  speaking;  in  counselling  and  teaching  the 
truth.  Ever  keep  the  commandments  of  God,  and  let  his  gospel 
and  his  praises  be  ever  in  thy  mouth.  Ever  despise  sin,  that  men 
may  be  drawn  therefrom,  and  that  thy  deeds  may  be  so  far  right- 
ful, that  no  man  shall  blame  them  with  reason.  Let  thy  open 
life  be  thus  a  true  book,  in  which  the  soldier  and  the  laytnan 
may  learn  how  to  serve  God,  and  keep  his  commandments.  For 
the  example  of  a  good  life,  if  it  be  open  and  continued,  striketh 
rude  men  much  more  than  open  preaching  with  the  word  alone. 
And  waste  not  thy  goods  in  great  feasts  for  rich  men,  but  live  a 
frugal  life  on  poor  men's  alms  and  goods.  Have  both  meat,  and 
drink,  and  clothing,  but  the  remnant  give  truly  to  the  poor  ;  to 
those  who  have  freely  wrought,  but  who  now  may  not  labour  from 
feebleness  and  sickness ;  and  thus  shalt  thou  be  a  true  priest  both 
to  God  and  to  man."  These  are  sentiments  which  remind  us  of 
the  early  ages  of  the  church,  and  Wickliff  was  not  one  who  set 
forth  precepts  for  others,  which  he  did  not  practise  himself. 
Similar  passages  will  be  found  in  the  following  pages.  Nor  was 
he  less  earnest  to  enforce  due  respect  for  the  ministers  of  religion, 
as  will  appear  from  the  following  extract.     "  Thy  second  father 

*  Almost  every  office  of  importance  or  profit  was  filled  by  ecclesi- 
astics, from  that  of  lord  chancellor,  to  the  surveyor  of  the  king's  build- 
ings and  the  superintendent  of  his  wardrobe.  About  this  time  the  chan- 
cellor was  bishop  of  Ely ;  the  two  latter  offices  were  filled  by  the  parsons 
of  Oundle  and  Harwich. 


16  Wickliff.—Life.  [a.  d.  1370. 

is  thy  spiritual  father,  who  has  special  care  of  thy  soul,  and 
thus  shalt  thou  worship  (reverence)  him.  Thou  shalt  love  him 
especially  before  other  men,  and  obey  his  teaching  as  far  as  he 
teaches  God's  will.  And  help  according  to  thy  power,  that  he 
have  a  reasonable  sustenance  when  he  doeth  well  his  oifice. 
And  if  he  fail  in  his  office,  by  giving  evil  example,  and  in  ceas- 
ing from  teaching  God's  law,  thou  art  bound  to  have  great 
sorrow  on  that  account,  and  to  tell  meekly  and  charitably  his 
default  to  him,  between  thee  and  him  alone."* 

In  1370,  the  papal  court  decided  against  the  continuance 
of  WicklifFin  the  wardenship  of  Canterbury-hall.  It  was  decreed 
that  the  inmates  should  all  be  monks,  notwithstanding  the  ex- 
press declarations  of  the  founder,  and  the  terms  of  the  royal 
license  to  the  contrary.  The  royal  sanction  to  this  sentence 
was  obtained  two  years  afterwards.  Among  the  means  employed 
by  his  opponents,  bribery  appears  to  have  been  the  principal. 
Wickliff  was  neither  surprised  nor  troubled  by  this  decision ; 
he  does  not  refer  to  it  in  any  part  of  his  writings,  nor  was  any 
imputation  cast  upon  him  thereby. 

In  1373,  Wickliff  was  admitted  to  the  degree  of  doctor  in  divi- 
nity. As  this  rank  was  at  that  time  unfrequent,  and  conferred 
a  considerable  degree  of  influence,  it  must  have  facilitated  the 
diffjsion  of  the  doctrines  he  advocated  throughout  the  kingdom. 
Many  of  his  scholastic  pieces  doubtless  were  lectures  delivered 
by  him  as  a  professor  of  divinity,  to  which  office  he  was  appointed 
in  1372.  His  early  English  writings  also  show  both  the  doc- 
trinal views,  and  the  religious  feelings  with  which  he  proceeded 
in  his  new  office.  He  was  skilful  in  the  use  of  the  artificial  logic 
then  in  vogue,  and  by  accustoming  his  hearers  to  enter  into 
logical  and  metaphysical  distinctions,  he  taught  them  to  exercise 
their  minds  upon  inquiries,  which  he  gradually  directed  to  more 
important  subjects  than  those  usually  introduced  into  such  lec- 
tures. 

Among  these  early  pieces,  the  Exposition  of  the  Decalogue, 
now  in  the  Cotton  library,  may  be  included.f  As  that  exposition 
difl?ers  from  the  one  in  the  present  volume,  a  brief  extract  or 
two  may  be  given.  Urging  that  love  to  God  be  shown  by 
keeping  his  commands,  Wickliff  says,  "  Have  a  remembrance  of 
the  goodness  of  God,  how  he  made  thee  in  his  own  likeness,  and 
how  Jesus  Christ,  both  God  and  man,  died  so  painful  a  death 
upon  the  cross,  to  buy  man's  soul  out  of  hell,  even  with  his  own 
heart's  blood,  and  to  bring  it  to  the  bliss  of  heaven."  He  ad- 
monishes that  the  sabbath  not  only  commemorates  the  work  of 
creation,  but  also  the  resurrection  of  Christ,  and  the  gift  of  the 

*  Vaughan  observes  upon  this  extract :  "  If  WyclifTe  ever  sanctioned 
any  less  mild  or  scriptural  methods  of  reform,  it  was  because  the  state 
of  the  malady  was  found  to  require  a  severer  treatment."  In  his  tracts, 
For  the  Order  of  Priesthood,  and  the  Office  of  Curates,  Wickliff  enters 
very  fully  into  this  subject. 

+  SeeVaughan's  Life  of  Wickliff,  vol.  i.  p.  303. 


A.  D.  1373.]  His  lectures  as  Professor  of  Divinity.        17 

Spirit,  adding,  "  Bethink  thee  heartily  of  the  wonderful  kindness 
of  God,  who  was  so  high  and  so  worshipful  in  heaven,  that  he 
should  come  down  so  low  and  be  born  of  the  maiden,  and  become 
our  brother,  to  buy  us  again  by  his  hard  passion,  from  our  thral- 
dom to  Satan."  After  describing  the  sufferings  of  Christ,  he 
adds,  "  All  this  he  did  and  suffered  of  his  own  kindness,  without 
any  sin  of  himself,  that  he  might  deliver  us  from  sin  and  pain, 
and  bring  us  to  everlasting  bliss.  Thou  shouldest  also  think 
constantly,  how,  when  he  had  made  thee  of  nought,  thou  hadst 
forsaken  him,  and  all  his  kindness,  through  sin,  and  hadst  taken 
thee  to  Satan  and  his  service,  world  without  end,  had  not  Christ, 
God  and  man,  suffered  this  hard  death  to  save  us.  And  thus, 
see  the  great  kindness,  and  all  other  goodness,  which  God  hath 
shown  for  thee,  and  thereby  learn  thy  own  great  unkindness; 
and  thus  thou  shalt  see  that  man  is  the  most  fallen  of  creatures, 
and  the  unkindest  of  all  creatures  that  ever  God  made !  It  should 
be  full,  sweet,  and  delightful  to  us  to  think  thus  on  this  great 
kindness,  and  this  great  love  of  Jesus  Christ !"  Vaughan  ob- 
servesof  this  exposition,  "  We  find  Wycliffe  zealously  inculcating 
the  lessons  of  inspiration,  on  the  fall  of  man  and  the  consequent 
depravity  of  human  nature ;  on  the  excellence  and  perpetual 
obligation  of  the  moral  law;  on  the  exclusive  dependence  of 
every  child  of  Adam  on  the  atonement  of  Christ  for  the  remis- 
sion of  his  sins;  and  for  victory  over  temptation,  and  the  posses- 
sion of  holiness,  on  the  aids  of  divine  grace.  It  appears  also  that 
these  momentous  tenets  were  very  far  from  being  regarded  by 
Wycliffe  with  the  coldness  of  mere  speculation." 

The  aid  which  the  labours  of  Wickliff  received  from  the  dis- 
putes then  existing  between  the  popes  and  the  English  govern- 
ment, has  been  already  noticed ;  these  differences  were  again 
renewed  in  1373,  on  the  subject  of  *'  provisors."  The  papal  see 
had  been  accustomed  to  grant  anticipated  vacancies  in  the  English 
church  among  its  foreign  dependents,  by  which  ministers  were 
appointed  who  were  neither  able  nor  willing  to  discharge  the 
duties  of  their  office.  Various  legal  enactments  had  been  pre- 
viously made  to  meet  these  encroachments,  and  a  law  was  passed 
whereby  the  election  of  bishops  was  rendered  entirely  independent 
of  the  papal  sanction. 

In  the  year  1360,  during  the  pestilence,  seven  English  bishop- 
rics had  become  vacant,  all  of  which  were  filled  by  aliens,  under 
papal  provisions,  and  the  result  of  inquiry  in  1376,  showed  that  a 
very  large  number  of  the  English  benefices  were  in  the  hands  of 
foreigners.  An  embassy  was  despatched  to  the  continent  in  1374, 
to  remonstrate  with  the  papal  see  on  this  subject ;  Wickliff  was 
one  of  the  delegates.  Bruges  was  the  place  appointed  for  meet- 
ing the  commissioners  of  the  papal  see :  the  proceedings,  as  usual 
in  all  matters  of  a  similar  nature,  were  protracted  by  every  species 
of  evasion ;  they  continued  nearly  two  years,  while  the  conces- 
sions obtained  were  few  and  unsatisfactory.  Wickliff  saw  enough 
during  his  visit  to  the  continent,  to  satisfy  him  fully  of  the  anti- 
2* 


18  WicUiff.—Life.  [a.  d.  1375. 

christian  character  of  the  papacy.  He  returned  from  this  treaty, 
like  Cranmer  and  Luther  fi:oin  Rome,  more  than  ever  convinced 
of  the  necessity  of  a  thorough  reformation  in  ecclesiastical  affairs. 
He  now  styled  the  pope,  "  antichrist,  the  proud,  worldly  priest 
of  Rome,  the  most  cursed  of  clippers  and  purse  kervers."  We 
lind  strong-  expressions  in  his  subsequent  writings,  but  when  we 
refer  to  the  corruptions  of  the  church  of  Rome,  and  to  the  treat- 
ment Wickliffreceived  from  the  Romish  ecclesiastics,  it  may  truly 
be  said,  "  Was  there  not  a  cause  ]" 

The  public  attention  was  now  awakened  to  the  intolerable 
exactions  of  the  popedom.  A  parliamentary  remonstrance  in 
1376  states,  that  the  taxes  paid  to  the  pope  yearly  out  of  Eng- 
land, were  five  times  the  amount  paid  to  the  king ;  also  that  the 
richest  prince  in  Christendom  had  not  the  fourth  part  of  the  in- 
come received  by  the  pope  out  of  England.  These  calculations 
might  well  call  forth  the  emphatic  expression  contained  in  the 
same  document,  "  that  God  had  committed  his  sheep  to  the  pope 
to  be  pastured,  and  not  to  be  shorn  or  shaven." 

In  November  1375,  Wickliff  was  presented  by  the  king  to  a 
prebend  in  the  collegiate  church  of  Westbury,  and  shortly  after 
to  the  rectory  of  Lutterworth  in  Leicestershire,  at  that  time  in 
the  royal  gift  by  the  minority  of  lord  de  Ferrars,  the  patron.  He 
was  speedily  called  to  take  a  still  more  prominent  part  in  public 
affairs. 

At  that  period  a  severe  political  struggle  existed  between  the 
duke  of  Lancaster  and  the  leading  ecclesiastics,  among  whom 
Courtney,  bishop  of  London,  and  Wykeham  of  Winchester,  were 
most  distinguished.  The  particulars  need  not  be  detailed  ;  it  is 
sufficient  to  say  that  the  transactions  were  of  a  complicated  nature. 
It  is  only  to  the  unbounded  influence  of  the  Romish  priesthood 
over  the  consciences  of  men,  that  we  can  attribute  the  popular 
excitement  against  the  reformer  and  his  friends,  which  the 
prelates  succeeded  in  raising.  Perhaps  it  is  less  easy  to  explain 
how  the  parliament,  which  assembled  in  1376  and  1377,  should 
have  been  opposed  both  to  the  encroachments  of  the  papacy 
and  to  the  administration  of  the  duke  of  Lancaster. 

The  clergy  were  highly  displeased  at  proceedings  against 
some  of  their  number,  and  at  this  period,  for  the  first  time,  we 
find  them  adverting  to  the  doctrines  of  Wickliff,  as  calling  for 
oillcial  interference.  This  doubtless  was  intended  as  an  attack 
both  upon  the  doctrines  of  the  reformer,  and  the  power  of  his 
patron. 

In  the  convocation  which  met  in  February  1377,*  Wickliff 
was  cited  to  appear  before  his  ecclesiastical  superiors,  to  answer 
certain  charges  brought  against  him  for  holding  and  publishing 
erroneous  and  heretical  doctrines.  A  day  was  appointed  for 
licaring  his  defence :  the  scene  which  ensued  is  thus  described 
by  Fox  from  the  chronicle  of  St.  Albans. 

*  Lewis,  by  mistake,  assigns  this  transaction  to  the  year  following. 


A.  D.  1377.]     His  appearance  before  the  Prelates,         19 

"  When  the  day  assigned  to  the  said  WicklifF  to  appear  was 
come,  which  day  was  Thursday,  the  19th  of  February,*  John 
Wickliff  went,  accompanied  with  the  duke  of  Lancaster,  also 
four  friars  appointed  by  the  duke,  the  better  to  ensure  Wickliff's 
safety,  and  lord  Henry  Percy,  lord  marshal  of  England ;  lord 
Percy  going  before  to  make  room  and  way  where  WicklifF 
should  come. 

"  Thus  Wickliff,  through  the  providence  of  God,  being  suffi- 
ciently guarded,  was  commg  to  the  place  where  the  bishops  sat. 
By  the  way  they  animated  and  exhorted  him  not  to  fear  nor 
shrink  a  whit  at  the  company  of  the  bishops  there  present,  who 
were  all  unlearned,  said  they,  in  respect  of  him — for  so  proceed 
the  words  of  my  author,  whom  I  follow  in  this  narration ;  neither 
should  he  dread  the  concourse  of  the  people,  whom  they  would 
themselves  assist  and  defend,  in  such  sort  that  he  should  take 
no  harm.  With  these  words,  and  with  the  assistance  of  the 
nobles,  Wickliff,  encouraged  in  heart,  approached  the  church  of 
St.  Paul,  where  a  main  press  of  people  was  gathered  to  hear  what 
should  be  said  and  done.  Such  was  the  throng  of  the  multitude, 
that  the  lords,  for  all  the  puissance  of  the  high  marshal,  scarcely, 
with  great  difficulty,  could  get  way  through.  Insomuch  that 
Courtney,  bishop  of  London,  seeing  the  stir  which  the  lord  mar- 
shal kept  in  the  church  among  the  people,  speaking  to  the  lord 
Percy,  said.  That  if  he  had  known  before  what  masteries  he 
would  have  kept  in  the  church,  he  would  have  stopped  him  out 
from  coming  there.  At  which  words  of  the  bishop  the  duke  dis- 
daining not  a  little,  answered  the  bishop  again.  That  he  would 
keep  such  mastery  there,  though  he  said,  Nay. 

"  At  last,  afler  much  wrangling,  they  pierced  through,  and 
came  to  our  lady's  chapel,  where  the  dukes  and  barons  were 
sitting  together  with  the  archbishops  and  bishops,  before  whom 
John  Wickliff  stood,  to  know  what  should  be  laid  unto  him.  To 
whom  first  spake  the  lord  Percy,  bidding  him  to  sit  down,  saying, 
that  he  had  many  things  to  answer  to,  and  therefore  had  need 
of  some  softer  seat.  But  the  bishop  of  London,  cast  eflsoons  into 
a  famish  chafe  with  those  words,  said.  He  should  not  sit  there. 
Neither  was  it,  said  he,  according  to  law  or  reason,  that  he,  who 
was  cited  there  to  appear  to  answer  before  his  ordinary,  should 
sit  down  during  the  time  of  his  answer,  but  he  should  stand. 
Upon  these  words  a  fire  began  to  heat  and  kindle  between  them. 
Insomuch  that  they  began  so  to  rate  and  revile  one  the  other, 
that  the  whole  multitude,  therewith  disquieted,  began  to  be  set 
on  a  hurry. 

"Then  the  duke,  taking  the  lord  Percy's  part,  with  hasty 
words  began  also  to  take  up  the  bishop.  To  whom  the  bishop 
again,  nothing  inferior  in  reproachful  checks  and  rebukes,  did 
render  and  requite,  not  only  to  him  as  good  as  he  brought,  but 
also  did  so  far  excel  him  in  this  railing  art  of  scolding,  that,  to 

*  A.  D.  1377. 


20  Wickliff.^Life.  [a.  d.  1377. 

use  the  words  of  mine  author,  the  duke  blushed  and  was  ashamed, 
because  he  could  not  overpass  the  bishop  in  brawling  and  rail- 
ing. He  therefore  fell  to  plain  threatening,  menacing  the  bishop, 
that  he  would  bring  down  the  pride  not  only  of  him,  but  also  of 
all  the  prelacy  of  England.  Speaking  moreover  unto  him ;  Thou, 
said  he,  bearest  thyself  so  brag  upon  thy  parents,  which  shall  not 
be  able  to  help  thee ;  they  shall  have  enough  to  do  to  help  them- 
selves. His  parents  were  the  earl  and  countess  of  Devonshire. 
To  whom  the  bishop  again  answered,  that  to  be  bold  to  tell  truth, 
his  confidence  was  not  in  his  parents,  nor  in  any  man  else,  but 
only  in  God  in  whom  he  trusted.  Then  the  duke  softly  whisper- 
ing in  the  ear  of  him  next  by  him,  said,  that  he  would  rather 
pluck  the  bishop  by  the  hair  of  his  head  out  of  the  church,  than 
he  would  take  this  at  his  hand.  This  was  not  spoken  so  secretly, 
but  that  the  Londoners  overheard  him.  Whereupon,  being  set 
in  rage,  they  cried  out,  saying,  that  they  would  not  suffer  their 
bishop  so  contemptuously  to  be  abused,  but  rather  they  would 
lose  their  lives,  than  that  he  should  be  so  drawn  out  by  the  hair. 
Thus  the  council  being  broken  with  scolding  and  brawling  for 
that  day,  was  dissolved  before  nine  of  the  clock." 

Some  proceedings  having  been  taken  by  the  duke  and  lord 
Percy,  which  afiected  the  liberties  of  the  citizens,  a  tumult  en- 
sued on  the  day  following.  Information  was  brought  to  the  duke 
at  the  Savoy,  of  the  approach  of  the  infuriated  Londoners.  The 
duke  "  being  then  at  his  oysters,  without  any  further  tarrying, 
and  also  breaking  both  his  shins  at  a  form  for  haste,"  took  boat 
with  the  lord  Percy,  and  by  water  went  to  Richmond,  where  the 
princess  regent  was,  with  Richard,  the  young  king.  By  her  in- 
terference the  Londoners  were  compelled  to  humble  themselves, 
and  to  make  a  great  taper  of  wax  with  the  duke's  arms  upon  it, 
at  the  charge  of  the  city,  which  was  carried  in  procession,  and 
placed  in  the  chapel  of  our  Lady,  in  St.  Paul's,  to  burn  before 
the  image  of  the  virgin  ! 

From  February  to  October,  1377,  Wickliff  seems  to  have 
been  occupied  in  discharging  his  duties  as  rector  and  professor. 
During  this  interval  Edward  HL  died.  The  accession  of  Richard 
11.  was  followed  by  a  diminution  of  the  influence  of  John  of 
Gaunt,  but  the  opposition  to  the  papal  claims  was  not  less  de- 
cided. Amongst  other  subjects,  the  next  parliament  seriously 
discussed  whether  it  would  not  be  lawful  for  the  kingdom,  in 
case  of  necessity,  and  as  a  means  of  its  defence,  to  detain  its 
treasure,  that  it  be  not  conveyed  to  foreign  nations,  though  the 
pope  himself  should  demand  the  same  under  pain  of  his  censures, 
and  by  virtue  of  obedience  said  to  be  due  to  him.  An  answer 
to  this  question  would  not  now  be  considered  any  matter  of 
doubt  or  difficulty,  but  at  that  time  it  was  a  perplexing  subject. 
In  fact  it  involved  most  important  questions,  both  of  a  civil  and 
a  religious  nature.  Under  this  dilemma  the  opinion  of  Wickliff 
was  requested.  In  his  reply  he  discarded  the"  opinions  and 
decisions  of  civilians,  or  other  human  authorities.   He  considered 


A.  D.  1377.]         Papal  bulls  against  him.  21 

the  proper  reference  to  be  "  to  the  principles  of  the  law  of 
Christ."  The  nature  of  the  pope's  demands  sufficiently  indicate 
the  result  of  such  an  appeal ! 

The  doctrines  of  WicklifF  were  now  publicly  known.  The 
ecclesiastics  had  not  remained  indifferent  to  the  consequences, 
as  affecting  their  interests  and  their  power.  A  number  of  his 
opinions  were  censured  by  the  pope,  and  in  June  1377,  bulls 
were  issued,  addressed  to  the  archbishop  of  Canterbury,  the 
bishop  of  London,  the  king,  and  the  university  of  Oxford,  in 
which  the  pope  required  that  Wickliff  should  be  seized  and  im- 
prisoned under  the  papal  authority,  that  his  confession  should 
be  received,  distinct  information  of  his  tenets  obtained,  and  that 
he  should  be  detained  in  custody  until  further  instructions  were 
sent  concerning  him.  If  he  were  not  apprehended,  citations 
were  to  be  issued,  commanding  his  attendance  before  the  pope 
within  three  months ;  the  utmost  care  was  to  be  taken  to  prevent 
the  king  and  the  nobility  from  being  defiled  with  his  errors. 
The  bulls,  however,  were  not  made  public  till  after  the  parli- 
amentary proceeding  just  mentioned. 

These  harsh  mandates,  it  will  be  observed,  treat  Wickliff  as  a 
criminal  ulready  condemned ;  the  prelates  were  merely  to  inform 
themselves  privately  whether  Wickliff  had  taught  the  doctrines 
imputed  to  him.  Such  was  the  inquisitorial  policy  of  the  Romish 
ecclesiastics!  The  university  of  Oxford  did  not  receive  this 
bull  without  considerable  hesitation,  though  accompanied  by  an 
especial  letter  from  the  pope,  lamenting  that  tares  were  suffered 
to  grow  up  among  the  pure  wheat  in  that  seat  of  learning,  and 
even  to  grow  ripe,  without  any  care  being  applied  to  root  them 
up.  Not  the  smallest  intention  of  placing  Wickliff  in  the  power 
of  his  enemies  was  manifested  by  the  heads  of  the  university. 
Archbishop  Sudbury,  however,  wrote  to  the  chancellor,  enjoining 
him  to  cite  Wickliff  to  appear  before  his  superiors,  and  early  in 
1378,  the  reformer  attended  a  synod  at  Lambeth.  The  duke  of 
Lancaster  no  longer  retained  his  political  power,  but  the  deep 
impression  Wicklifi''s  doctrines  had  made  upon  the  people  was 
now  apparent.  Considerable  crowds  surrounded  the  place; 
many  forced  an  entrance,  openly  declaring  their  attachment  to 
the  reformer ;  and  sir  Lewis  Clifford,  in  the  name  of  the  queen 
mother,  forbad  the  bishops  from  proceeding  to  any  definitive 
sentence. 

On  this  occasion  Wickliff  delivered  a  written  statement  of 
his  opinions,  which  has  been  unfairly  represented  as  an  artful 
attempt  to  evade  the  consequences  of  his  doctrines  by  apologies 
and  explanations.  This  is  not  correct : — many  things  had  been 
laid  to  his  charge  which  he  knew  not ;  some  were  utterly  false, 
while  other  opinions  he  had  not  yet  maintained.  To  attempt  an 
explanation  of  his  real  views  was,  therefore,  a  proof  of  in- 
genuousness rather  than  of  artifice ;  and  it  is  by  no  means 
certain  that  this  document  has  come  down  to  us  without  muti- 
lation from  his  enemies.     Yet,  if  the  whole  be  attended  to,  and 


22  Wicklif.—Life.  [a.  d.  1378. 

allowance  be  made  for  the  scholastic  forms  of  argument,  from 
which  Wickliff  had  not  been  emancipated,  his  statements  will 
not  be  considered  as  evasive.  These  articles  are  given  at  length  by 
Lewis,  from  Walsingham,  and  are  fully  abstracted  by  Vaughan. 
If  the  reader  finds  less  distinct  reference  than  he  expected  to 
the  great  truths  of  the  Christian  faith,  he  must  not  be  surprised. 
In  controversy,  the  Romish  church  has  usually  kept  these  all 
important  subjects  out  of  sight ;  or  rather  they  are  admitted  in 
form,  while  in  effect  they  are  denied.  The  points  controverted 
with  Wickliff  chiefly  related  to  the  authority  of  the  pope  and 
the  powers  of  the  priesthood ;  the  doctrine  of  transubstantiation 
was  the  great  subject  of  inquiry  in  the  sixteenth  century.  Few, 
excepting  Luther  and  Fox,  succeeded  in  bringing  their  opponents 
into  direct  discussion  upon  the  point  which  in  fact  was  the  main 
subject  at  issue,  namely,  whether  salvation  was  to  be  obtained 
only  by  faith  in  Christ,  or  whether  other  mediators  and  means  of 
remission  of  sin  were  to  be  looked  to.  Of  Wickliff 's  explana- 
tions it  will  suffice  to  say,  that  so  far  from  having  made  decided 
statements,  and  retracted  them  by  subsequent  explanations,  he 
repeated  in  his  subsequent  treatises  the  sentiments  deemed  most 
obnoxious,  while  he  ever  professed  his  readiness  to  retract,  if 
his  conclusions  were  proved  to  be  opposed  to  the  faith.* 

The  papal  authority  at  this  time  suffered  from  other  causes  in 
addition  to  the  attacks  of  the  advocates  of  reformation.  On  the 
death  of  pope  Gregory  XI.  in  March  1378,  a  schism  took  place 
which  exhibited  the  church  of  Rome  with  two,  and  sometimes 
with  three  different  heads  at  the  same  time ;  each  pretending  to 
infallibility,  and  all  denouncing  curses  against  their  opponents, 
in  most  awful  terms,  f  To  the  death  of  Gregory  XI.  and  these 
distractions,  the  escape  of  Wickliff  from  the  vengeance  of  the 
clergy,  may  partly  be  attributed.  The  general  feeling  of  the 
necessity  for  reformation  was  also  promoted,  and  Wickliff  was 
not  wanting  in  exertions  to  expose  the  vain  and  wicked  preten- 
sions of  these  unchristian  pretenders  to  infallibility.  In  a  tract 
entitled,  "  On  the  schism  of  the  popes,"  he  made  a  direct  attack 
upon  the  papal  usurpations. 

Amidst  these  labours  and  persecutions  Wickliff  was  assailed 
by  sickness.  While  at  Oxford  he  was  confined  to  his  chamber, 
and  reports  of  his  approaching  dissolution  were  circulated.  The 
mendicants  considered  this  to  be  a  favourable  opportunity  for 

*  Vaughan  has  shown  that  the  writings  in  which  Wickliff  used  more 
decided  expressions  against  the  papacy,  were  not  written  till  after  this 
period.  This  is  important,  as  proving  that  Wickliff  did  not  resort  to 
equivocation  or  evasion,  but  that,  like  Luther,  his  views  became  clearer 
as  his  opinions  were  called  in  question.  "  Rome  was  not  denounced  as 
antichrist  till  Rome  had  become  his  prosecutor." 

t  Platina,  the  Romish  historian,  says,  "  In  the  time  of  Urban  VI.  arose 
the  22d  (or  •26th)  schism,  of  all  schisms  the  worst,  and  the  most  puzzling. 
For  it  was  so  intricate  that  not  even  the  most  learned  and  conscientious 
were  able  to  decide  to  which  of  the  pretenders  they  were  to  adliere,  and 
it  continued  to  the  time  of  Martin  V."  (more  than  iorty  years.) 


A.  D.  1378.]       His  sickness  and  recovery,  23 

obtaining  a  recantation  of  his  declarations  against  them.  Per- 
haps they  concluded  that  the  sick-bed  of  VVicklifF  would  resemble 
many  others  they  had  witnessed,  and  that  their  power  would  be 
there  felt  and  acknowledged.  A  doctor  from  each  of  the  pri- 
vileged orders  of  beggars,  attended  by  some  of  the  civil  autho- 
rities of  the  city,  entered  the  chamber  of  Wickliff.  They  at 
first  expressed  sympathy  for  his  sufferings,  with  hopes  for  his 
recovery.  They  then  suggested  that  he  must  be  aware  of  the 
wrongs  the  mendicants  had  experienced  from  him,  especially  by 
his  sermons,  and  other  writings ;  as  death  now  appeared  at  hand, 
they  concluded  that  he  must  have  feelings  of  compunction  on 
this  account ;  therefore  they  expressed  their  hope  that  he  would 
not  conceal  his  penitence,  but  distinctly  recall  whatever  he  had 
hitherto  said  against  them. 

The  suffering  reformer  listened  to  this  address  unmoved. 
When  it  was  concluded,  he  made  signs  for  his  attendants  to 
raise  him  in  his  bed,  then  fixing  his  eyes  on  the  mendicants,  he 
summoned  all  his  remaining  strength,  and  loudly  exclaimed,  "  I 
shall  not  die,  but  live,  and  shall  again  declare  the  evil  deeds  of 
the  friars."  The  appalled  doctors,  with  their  attendants,  hurried 
from  the  room,  and  they  speedily  found  the  prediction  fulfilled. 
The  scene  would  afford  a  striking  subject  for  an  able  artist. 

While  Wickliff  strongly  censured  the  fabulous  legends  and 
crafty  delusions  practised  by  these  orders,  he  by  no  means  ne- 
glected the  means  of  usefulness  they  so  much  misapplied.  He 
was  not  less  distinguished  as  a  preacher,  than  as  a  theologian 
or  a  controversialist.  Milton  well  speaks  of  Wickliff 's  preaching, 
as  a  saving  light  at  which  succeeding  reformers  effectually 
lighted  their  tapers. 

Nearly  three  hundred  of  his  sermons  have  escaped  the  destruc- 
tion to  which  his  writings  were  subjected.  The  plain  simplicity 
of  their  language  and  style  show  that  he  was  not  less  fitted  for 
the  humble,  yet  important  station,  of  a  village  pastor,  than  for 
the  office  of  ambassador  to  the  pope,  or  to  consider  matters  of 
state  referred  to  him  by  the  highest  authorities  of  the  land. 
That  he  was  an  active  preacher  is  evident,  and  there  can  be  no 
doubt  but  that  he  discharged  the  other  duties  of  his  function 
according  to  what  he  has  himself  pointed  out  to  be  the  duty  of  the 
Christian  man,  "  to  visit  those  who  are  sick,  or  who  are  in  trouble, 
especially  those  whom  God  hath  made  needy  by  age,  or  by  other 
sickness,  as  the  feeble,  the  blind,  and  the  lame,  who  are  in 
poverty.  These  thou  shalt  relieve  with  thy  goods  after  thy 
power,  and  after  their  need,  for  thus  biddeth  the  gospel."  Upon 
the  importance  of  preaching,  in  all  ages  of  the  church,  it  is  un- 
necessary to  enlarge,  but  certainly  it  was  peculiarly  important 
in  those  times,  when  little  but  oral  instruction  could  be  imparted, 
and  the  invention  of  printing  was  unknown. 

Wickliff's  sermons  are  seldom  to  be  considered  as  essays  upon 
particular  subjects ;  frequently  they  are  only  sketches,  or  heads 
of  his  discourses,  but  they  are  almost  invariably  what  were  then 


24  Wickliff.-^Life,  [a.  d.  1383. 

called  postills — discourses  founded  upon  passages  of  scripture, 
the  various  parts  of  which  are  considered  in  succession.  This 
method  was  most  usual,  both  in  the  primitive  church  and  among" 
the  reformers  who  followed  Wickliff.  In  general,  the  discourses 
are  founded  upon  the  gospel,  the  epistle,  or  the  lesson  for  the 
day,  and  are  supposed  to  have  been  delivered  at  Lutterworth, 
during  the  eight  years  he  was  rector  of  that  place.  They  are 
strictly  of  a  popular  character,  as  will  be  seen  by  the  specimens 
in  the  present  volume.  In  one  of  these  discourses  he  speaks  of 
the  labours  of  Christ  and  his  apostles  as  teachers.  They  are 
touched  upon  in  a  manner  which  shows  that  he  recommended 
similar  proceedings  in  the  times  in  which  he  lived,  and  the  testi- 
monies of  historians  inform  us  that  the  teachers  among  the 
Lollards  went  about  in  this  manner,  testifying  of  the  things  of 
the  kingdom  of  heaven.  He  says,  "  The  gospel  telleth  us  the 
duty  which  falls  to  all  the  disciples  of  Christ,  and  also  telleth  us 
how  priests,  both  high  and  low,  should  occupy  themselves  in  the 
church  of  God  and  in  serving  him.  And  first,  Jesus  himself  did 
indeed  the  lessons  which  he  taught.  The  gospel  relates  how 
Jesus  went  about  in  the  places  of  the  country,  both  great  and 
small,  as  in  cities  and  castles,  or  small  towns,  and  this  to  teach 
us  to  profit  generally  unto  men,  and  not  to  forbear  to  preach  to  a 
people  because  they  are  few,  and  our  name  may  not,  in  conse- 
quence, be  great.  For  we  should  labour  for  God,  and  from  him 
hope  for  our  reward.  There  is  no  doubt  that  Christ  went  into 
small  uplandish  towns,  as  to  Bethphage,  and  Cana  in  Galilee ;  for 
Christ  went  to  all  those  places  where  he  wished  to  do  good.  And 
he  laboured  not  thus  for  gain,  for  he  was  not  smitten  either  with 
pride  or  with  covetousness."  In  another  discourse  he  says,  "  It 
was  ever  the  manner  of  Jesus  to  speak  the  words  of  God,  where- 
ever  he  knew  that  they  would  be  profitable  to  others  who  heard 
them  :  and  hence  Christ  often  preached,  now  at  meat,  and  now  at 
supper,  and  indeed  at  whatever  time  it  was  convenient  for  others 
to  hear  him." 

Another  still  more  important  labour  of  Wickliff  claims  our 
attention — his  translation  of  the  scriptures  into  the  English 
tongue,  which  occupied  him  for  many  years.  It  was  completed 
in  1383.  The  first  honour  of  this  great  undertaking  clearly 
belongs  to  Wickliff",  and  no  event  recorded  in  the  annals  of  our 
land  can  be  compared  with  it  for  importance.  The  attempts 
made  by  others  had  neither  been  numerous  nor  extensive.  They 
were  only  versions  of  the  psalms  and  some  other  portions  of 
sacred  writ,  and  detract  not  from  the  labour  or  merit  of  Wickliff''s 
performance.*  A  well-known  passage  from  the  historical  work 
of  Knighton,  a  canon  of  Leicester,  the  contemporary  of  WickliflT, 
contains  evidence  upon  this  subject  too  decisive  not  to  be  re- 
peated here.     He  says,  "  Christ  delivered  his  gospel  to  the 

*  The  Rev.  H.  Baber's  account  of  the  English  and  Saxon  versions  of 
the  scriptures,  contains  much  valuable  information  upon  this  subject. 


A.  D.  1383.]     His  translation  of  the  scriptures.  25 

clergy  and  doctors  of  the  church,  that  they  might  administer  to 
the  laity  and  to  weaker  persons,  according  to  the  state  of  the 
times,  and  the  wants  of  man.  But  this  master  John  WicklifF 
translated  it  out  of  Latin  into  English,  and  thus  laid  it  more 
open  to  the  laity,  and  to  women  who  can  read,  than  it  formerly 
liad  been  to  the  most  learned  of  the  clergy,  even  to  those  of 
them  who  had  the  best  understanding.  And  in  this  way  the 
gospel  pearl  is  cast  abroad,  and  trodden  under  foot  of  swine,  and 
tliat  which  was  before  precious  both  to  clergy  and  laity,  is 
rendered  as  it  were  the  common  jest  of  both  !  The  jewel  of  the 
church  is  turned  into  the  sport  of  the  people,  and  what  was 
hitherto  the  principal  gift  of  the  clergy  and  divines,  is  made  for 
ever  common  to  the  laity." 

The  cautious  English  historian  of  modern  Romanists  ex- 
presses the  same  opinion  as  Knighton,  though  in  more  guarded 
language.  He  says,  *'  WicklifF  made  a  new  translation,  (of 
the  scriptures,)  multiplied  the  copies  with  the  aid  of  transcribers, 
and  by  his  '  poor  priests,'  recommended  it  to  the  perusal  of  their 
hearers.  In  their  hands  it  became  an  engine  of  wonderful 
power.  Men  were  flattered  by  the  appeal  to  their  private  judg- 
ment; the  new  doctrines  insensibly  acquired  partisans  and 
protectors  in  the  higher  classes,  who  alone  were  acquainted 
with  the  use  of  letters ;  a  spirit  of  inquiry  was  generated,  and 
the  seeds  were  sou^n  of  that  religious  revolution,  which  in  little 
more  than  a  century  astonished  and  convulsed  the  nations  of 
Europe." 

In  conformity  to  these  apprehensions,  the  advocates  of  the 
church  of  Rome  have  ever  denounced,  in  terms  more  or  less 
measured,  all  attempts  to  communicate  to  the  people  in  their 
own  tongues,  the  wonderful  works  of  God  for  the  salvation  of 
a  guilty  world.  The  diffusion  of  this  light  and  knowledge, 
they  well  know,  will  certainly  bring  the  fabric  of  ecclesiastical 
domination  to  the  dust,  and  therefore  the  church  of  Rome  has 
EVER  objected  to  allow  free  perusul  of  the  scriptures  to  the 
laity. 

But  a  spirit  of  inquiry  had  been  awakened,  and  Wickliflf  well 
knew  that  no  method  could  be  devised  so  effectual  for  making 
men  wise  unto  salvation,  as  to  supply  them  with  the  scriptures. 
What  assistance  he  had  in  this  work  is  not  known,  but  it  is 
evident  that  copies  were  multiplied  with  a  rapidity  which  we 
can  hardly  appreciate  at  the  present  day. 

From  the  register  of  Alnwick,  bishop  of  Norwich,  in  1429, 
it  appears  that  the  cost  of  a  testament  of  Wickliff 's  version, 
was  21.  16s.  8cZ.  (equal  to  more  than  20Z.  of  our  present  money.) 
At  that  time  five  pounds  were  considered  a  sufficient  allowance 
for  the  annual  maintenance  of  a  tradesman,  yeoman,  or  a  curate. 
In  the  persecution  under  bishop  Longland,  in  1521,  when  severe 
penalties,  perhaps  death,  followed  the  merely  possessing  such 
a  work,  the  accusation  against  one  man  was  his  having  paid 

WICKLIFF.  3 


26  Wichliff,—Life.  [a.  d.  1381. 

twenty  shillings  for  a  bible  in  English,  probably  only  some 
detached  books. 

This  translation  was  made  from  the  Latin  vulgate.  Scarcely 
any  persons  then  were  acquainted  with  the  original  languages 
of  the  scriptures.  Wickliff  took  considerable  pains  to  collect 
copies,  and  procured  as  correct  a  text  as  possible  for  his  version. 

The  circulation  of  the  English  scriptures  was  so  offensive  to 
the  clergy,  that  in  1390  the  prelates  brought  forward  a  bill  in 
the  house  of  lords,  for  suppressing  Wickliff 's  translations.  The 
duke  of  Lancaster  is  said  to  have  interfered  on  this  occasion, 
boldly  declaring,  "  We  will  not  be  the  dregs  of  all,  seeing  that 
other  nations  have  the  law  of  God,  which  is  the  law  of  our 
faith,  written  in  their  own  language."  He  added  that  he  would 
maintain  our  having  the  divine  law  in  our  own  tongue,  against 
those,  whoever  they  should  be,  who  first  brought  in  the  bill. 
The  duke  being  seconded  by  others,  the  bill  was  thrown  out. 
Three  years  previously,  in  1387,  a  severe  statute  had  been 
revived  at  Oxford,  which  is  thus  described  in  a  prologue  for  the 
English  bible,  written  by  one  of  Wickliff 's  followers :  "  Alas, 
the  greatest  abomination  that  ever  was  heard  among  Christian 
clerks  is  now  purposed  in  England  by  worldly  clerks  and 
feigned  religious,  and  in  the  chief  university  of  our  realm,  as 
many  true  men  tell  with  great  wailing.  This  horrible  and 
devilish  cursedness  is  purposed  of  Christ's  enemies,  and  traitors 
of  all  Christian  people,  that  no  man  shall  learn  divinity,  or  holy 
writ,  but  he  that  hath  done  his  form  in  art,  that  is,  who  hath 
commenced  in  arts,  and  hath  been  regent  two  years  after. 
Thus  it  would  be  nine  or  ten  years  before  he  might  learn  holy 
writ," 

The  subsequent  and  more  successful  endeavours  of  the  Romish 
clergy  to  prevent  the  circulation  of  the  English  scriptures  will 
be  noticed  in  the  account  of  the  followers  of  Wickliff. 

In  1381,  the  troubles  broke  out  among  the  commons,  known 
as  the  insurrections  of  Wat  Tyler  and  others.  A  very  slight 
acquaintance  with  the  history  of  England  sufficiently  explains 
the  causes  of  these  tumultuary  proceedings,  which  were  wholly 
unconnected  with  the  doctrines  or  labours  of  Wickliff,  who  in  his 
writings  strongly  urged  the  due  subordination  of  different  ranks 
of  men.  Nor  should  it  be  forgotten  that  tumults  of  a  far  more 
sanguinary  description,  and  marked  by  deeper  atrocities,  had 
about  this  period  raged  in  France  and  Flanders,  where  the  doc- 
trines of  our  reformer  were  unknown.  Froissart,  a  contemporary 
historian,  attributes  the  proceedings  of  the  English  insurgents 
to  the  example  set  them  on  the  continent.  Other  atrocious 
deeds,  perpetrated  as  national  acts  in  neighbouring  countries, 
within  our  own  recollection,  might  be  referred  to,  were  it  at  all 
needful  to  show  that  tumults  and  rebellions  are  not  the  results 
of  opposition  to  popery ;  *  but  it  ever  has  been  a  favourite  plan 

*  Vaughan  has  examined  this  subject  very  fully.  He  relates  several 
instances  of  tumultuary  insurrections  evidently  proceeding  from  the  fana- 


A.  D.  1381.]    He  opposes  Transubstantiation.  27 

of  that  church,  to  endeavour  dexterously  to  fasten  upon  its  ad- 
versaries the  blame  which  properly  appertains  to  itself. 

Wickliff's  opposition  to  the  dogma  of  transubstantiation  is 
now  to  be  noticed.  This  doctrine  was  first  openly  maintained 
in  the  west,  by  Radbert,  a  French  monk  in  the  ninth  century, 
but  it  was  not  fully  sanctioned  by  the  church  of  Rome  till  the 
third  Lateran  council,  under  Innocent  III.  in  1215.  So  doubt- 
ful had  the  popes  been  at  first  respecting  this  doctrine,  that  one 
of  them  feigned  a  revelation  from  the  virgin  in  opposition  to  it. 

One  of  the  Saxon  homilies  thus  states  the  doctrine  held  by 
the  early  English  church  upon  this  subject:  "Much  (difference) 
is  between  the  body  Christ  suffered  in,  and  the  body  hallowed 
to  housell,  (the  sacrament;)  this  latter  being  only  his  spiritual 
body  gathered  of  many  corns,  without  blood  or  bone,  without 
limii,  without  soul;  and  therefore  nothing  is  to  be  understood 
therein  bodily,  but  all  is  to  be  spiritually  understood." 

Transubstantiation  was  not  held  by  the  Anglo-Saxon  church, 
but  had  been  introduced  after  the  Norman  conquest,  by  Lan- 
franc,  archbishop  of  Canterbury.  Wickliff*  had  touched  upon 
this  subject  in  some  of  his  treatises,  the  most  popular  of  which, 
his  "Wicket,"  forms  a  part  of  the  present  volume,  but  he  brought 
his  views  forward  with  increased  activity  in  his  divinity  lectures 
during  the  spring  of  1381,  when  he  published  a  series  of  con- 
clusions in  which  he  called  the  attention  of  members  of  the 
university  to  the  subject.  In  these  he  stated  that  "  the  con- 
secrated host,  which  we  see  upon  the  altar,  is  neither  Christ  nor 
any  part  of  him,  but  an  effectual  sign  of  him."  On  these  con- 
clusions Wickliff"  ofi^ered  to  dispute  publicly. 

In  his  Trialogus,  (lib.  iv.  ch.  7.)  Wickliff  represents  Satan  as 
reasoning  thus  respecting  transubstantiation.  "  Should  I  once 
so  far  beguile  the  faithful  of  the  church,  by  the  aid  of  antichrist 
my  vicegerent,  as  to  persuade  them  to  deny  that  this  sacrament 
is  bread,  and  to  induce  them  to  regard  it  merely  as  an  accident ; 
there  will  be  nothing  then  which  I  may  not  bring  them  to  re- 
ceive, since  there  can  be  nothing  more  opposite  to  the  scriptures 
or  to  common  discernment.  Let  the  life  of  a  prelate  then  be 
what  it  may,  let  him  be  guilty  of  luxury,  simony,  or  murder, 
the  people  may  be  led  to  believe  that  really  he  is  no  such  man ; 
nay,  they  may  then  be  persuaded  to  admit,  that  the  pope  is  in- 

ticism  of  popery.  The  real  cause  of  the  tumults  in  England,  probably, 
was  rightly  stated  by  the  parliament :  "  These  injuries,  lately  done  to  the 
poorer  commons,  more  than  they  ever  suffered  before,  caused  them  to 
rise  and  to  commit  the  mischief  done  in  the  late  riot." 

The  Romish  ecclesiastics  also  were  guilty  of  considerable  oppression. 
Wickliff  in  one  of  his  tracts  complains  that,  "  Where  in  many  abbeys 
should  be,  and  sometimes  were,  great  houses  to  harbour  poor  men  there- 
in, now  they  are  fallen  down,  or  made  swine  cotes,  stables,  or  bark 
houses;  and  the  abbots  make  costly  feasts,  waste  many  goods  on  lords 
and  rich  men,  suffering  poor  men  to  starve,  and  perish  for  hunger  and 
other  mischiefs."  Lewis  adds,  "  So  far  were  the  religious  at  that  time 
from  relieving  all  the  poor  of  the  nation  at  their  gates." 


28  Wicklif.^Life.  [a.  d.  1382. 

fallible,  at  least  with  respect  to  the  matters  of  Christian  faith, 
and  that,  inasmuch  as  he  is  known  by  the  name  of  Most  Holy- 
Father,  he  is  of  course  free  from  sin."  How  completely  had  the 
powerful  mind  of  Wickliff  discerned  the  dreadful  consequences 
of  this  monstrous  doctrine,  which  represents  a  piece  of  bread  as 
containing  the  flesh  and  blood,  and  even  the  soul  and  divine  na- 
ture of  our  blessed  Lord  ! 

A  convention  of  Romish  doctors  speedily  assembled ;  the  doc- 
trines of  Wickliff*  were  condemned,  as  may  easily  be  supposed. 
Sentences  of  excommunication  and  imprisonment  were  ful- 
minated against  all  members  of  the  university  who  should  teach 
his  tenets,  or  even  be  convicted  of  listening  to  arguments  in  de- 
fence of  them. 

This  assembly  was  held  in  private;  its  determination  was 
communicated  to  Wickliff"  while  engaged  in  lecturing  his  pu- 
pils. He  paused  for  a  moment,  and  then  again  challenged  his 
opponents  to  a  fair  discussion  of  the  subject;  declaring  that  if 
attempts  were  made  to  silence  him  by  force,  he  would  appeal  to 
the  king  for  protection. 

Courtney,  who  had  been  recently  appointed  archbishop  of  Can- 
terbury, in  May,  1392,  called  a  synod  to  consider  respecting 
certain  strange  and  dangerous  opinions  then  widely  diffused, 
among  both  the  nobility  and  the  commons  of  England.  His 
well-known  hatred  to  Wickliff*  sufficiently  indicated  the  objects 
in  view.  The  synod  was  held  at  the  Grey  Friars,  in  London.  It 
had  scarcely  assembled  when  the  city  was  shaken  by  an  earth- 
quake, which  the  members  interpreted  as  evidence  of  the  divine 
displeasure  at  the  objects  for  which  they  were  then  collected. 
But  Courtney  was  not  a  slave  to  superstitious  fears ;  "  he  com- 
forted them  by  putting  them  in  mind  that  they  should  not  be 
slothful  in  the  cause  of  the  church,  that  the  earthquake  in  reality 
portended  a  cleansing  of  the  kingdom  from  heresies.  For  as  air 
and  noxious  spirits  are  shut  up  in  the  bowels  of  the  earth,  which 
are  expelled  in  an  earthquake,  and  so  the  earth  is  cleansed,  but 
not  without  great  violence,  so  there  were  many  heresies  shut  up 
in  the  hearts  of  reprobate  men,  but  by  the  condemnation  of  them 
the  kingdom  has  been  cleared,  but  not  without  irksomeness  and 
great  commotion." 

The  assembled  divines  were  thus  reassured,  and  the  conclu- 
sions imputed  to  Wickliff"  were  condemned  as  erroneous  and 
heretical.  The  sentence  denounced  against  all  who  should 
hold,  preach,  or  defend  his  tenets,  was  promulgated  with  the 
usual  solemnities,  and  addressed  to  all  places  subject  to  the  see 
of  Canterbury.  These  fulminations  were  communicated  to  the 
university  of  Oxford,  but  the  chancellor  and  many  of  its  lead- 
ing members  were  attached  to  the  reformer,  and  the  public 
discourse  before  the  university  highly  commended  the  character 
and  doctrines  of  Wickliff; 

The  state  of  public  aff'airs  strengthened  the  efforts  of  the 
clergy ;  a  few  months  before,  they  had  procured  the  enactment 


A.  D.  1382.]     Enactments  against  the  Lollards.  29 

of  a  law  by  the  parliament,  which  provided  for  the  punishment 
of  those  who  preached  what  the  ecclesiastics  denominated 
heresy.  The  preamble  of  the  statute  evidently  refers  to  the 
labours  of  the  followers  of  Wicklilf,  and  to  the  promulg-ation 
of  such  doctrines  as  he  advanced.  They  were  extensively 
diffused ;  a  contemporary  historian  represents  every  second 
person  in  the  kingdom  as  infected  with  his  heresies,  and  in 
Wickliff's  confession  respecting  the  sacrament,  he  implies  that 
a  third  part  of  the  clergy  held  similar  opinions. 

The  statute  sets  tbrth,  that  divers  evil  persons  went  from 
county  to  county,  and  town  to  town,  in  certain  habits,  under 
dissimulation  of  great  holiness,  without  license  of  the  ordinaries 
or  other  authorities,  preaching  daily,  not  only  in  churches  and 
church-yards,  but  also  in  markets,  fairs,  and  other  open  places, 
where  great  congregations  were  assembled,  divers  sermons 
containing  heresies  and  notorious  errors,  &c.  &c.  It  was 
therefore  enacted,  that  all  such  preachers,  and  also  their 
favourers,  maintainers,  and  abettors,  should  be  "  arrested,  and 
held  in  strong  prison,"  till  they  "justify  themselves  according 
to  the  law  and  reason  of  holy  church,"  before  the  prelates. 

This  law  was  passed  by  the  lords,  but  never  had  the  assent 
of  the  commons,  so  that  in  reality  it  was  both  informal  and 
invalid.  In  the  following  October  it  was  revoked  and  laid 
aside ;  but  the  archbishop  procured  letters  patent  from  the 
king,  whereby  he  and  his  suifragans  were  authorized  to  detain 
all  such  offenders  in  their  own  prisons,  and  by  the  artifices  of 
the  prelate,  the  act  of  repeal  was  suppressed.  This  was  the 
commencement  of  a  series  of  bloody  enactments,  whereby  the 
consciences  of  Englishmen  were  enthralled,  and  the  best  and 
holiest  characters  of  the  land  were  subjected  to  the  severest 
persecution  and  most  horrible  cruelties.  No  traces  of  such 
laws  appear  previously  on  our  statute  book,  and  these  notoriously 
emanated  from  the  Romish  priesthood,  on  feeling  their  craft  to 
be  in  danger.  It  is  evident  that  they  proceeded  not  from  the 
peculiar  opinions  of  that  day,  or  the  maxims  of  state  policy 
then  prevalent,  but  entirely  from  the  fiend-like  desire  of  the 
popish  ecclesiastics  to  persecute  for  conscience  sake. 

Courtney  having  arranged  his  machinery  for  persecution, 
summoned  Rigge,  the  chancellor  of  Oxford,  and  Brightwell, 
one  of  his  doctors,  to  answer  for  their  late  conduct  respecting 
Hereford  and  Rippington,  who  had  advocated  the  cause  of 
Wickliff.  After  some  hesitation,  they  were  induced  to  assent 
to  the  articles  lately  sanctioned  by  the  synod.  The  chancellor 
was  enjoined  to  search  for  Wickliff,  Hereford,  Rippington, 
Ashton,  and  Redman,  and  by  ecclesiastical  censures,  and 
canonical  penalties  to  compel  them  to  abjure.  Meanwhile,  the 
archbishop  proceeded  in  his  prosecution  of  Hereford  and  Ashton ; 
the  former  had  assisted  Wickliff  in  his  translation  of  the  scrip- 
tures, the  latter  was  well  known  throughout  the  kingdom  as  a 
laborious  and  successful  preacher  of  the  gospel. 
3* 


30  Wickliff.—Lifc. 

WicklifF  then  resided  at  Lutterworth.  In  one  of  his  sermons 
he  refers  to  these  persecutions.  Speaking  of  Courtney  as  "  the 
great  bishop  of  England,  who  is  incensed  because  God's  law  is 
written  in  English  to  unlearned  men,"  he  adds,  "  He  pursueth 
a  certain  priest  because  he  writeth  to  men  this  English,  and 
summoneth  him,  and  travaileth  him,  so  that  it  is  hard  for  him 
to  bear  it.  And  thus  he  pursueth  another  priest,  by  the  help 
of  Pharisees,  because  he  preacheth  Christ's  gospel  freely,  with- 
out fables."  Hereford  appears  to  have  escaped  from  the  "  bitter- 
ness of  death,"  probably  through  the  influence  of  the  duke  of 
Lancaster,  but  he,  outwardly  at  least,  reconciled  himself  to  his 
opponents,  as  he  was  among  the  clergy  who,  in  1391,  sat  in 
judgment  upon  one  of  the  Lollards,  named  Walter  Brute,  though 
he  still  retained  an  attachment  to  the  doctrines  of  Wicklift'. 
Rippington  acted  in  a  similar  manner,  but  Ashton  died  as  he 
had  lived,  a  follower  of  the  truth,  before  the  clergy  had  pro- 
ceeded so  far  as  openly  to  bring  the  Lollards  to  the  stake.  The 
accounts  respecting  these  men,  however,  are  contradictory,  and 
their  enemies  appear  to  have  attributed  to  them  greater  con- 
cessions than  they  really  made,  a  practice  not  unfrequent  with 
the  church  of  Rome.  Some  further  particulars  respecting  them 
will  be  found  in  another  part  of  this  work. 

The  conduct  of  the  clergy,  and  the  means  they  had  recourse 
to,  are  thus  described  by  Wickliff'  in  one  of  his  discourses  at 
this  period.  "  Our  high  priests  and  our  religious  fear  them, 
lest  God's  law,  after  all  they  have  done,  should  be  quickened. 
Therefore  make  they  statutes  stable  as  a  rock,  and  they  obtain 
grace  (favour)  of  knights  to  confirm  them,  and  this  they  mark 
well  with  the  witness  of  lords,  and  all  lest  the  truth  of  God's 
law  should  break  out  to  the  knowing  of  the  common  people. 
Well  I  know,  that  knights  have  taken  gold  in  this  case,  to  help 
that  thy  law  may  be  thus  hid,  and  thine  ordinances  consumed." 

Wickliff  saw  the  storm  gathering  fast,  while  increasing  age 
and  infirmities  rendered  him  less  able  to  counteract  the  pro- 
ceedings of  his  adversaries.  He  knew  not  how  soon  the  blow 
might  be  struck.  Thus  situated,  he  resolved  to  appeal  to  the 
king  and  parliament,  in  the  form  of  a  petition.  This  document 
contains  opinions  for  which  some  protestant  writers  have  too 
hastily  been  inclined  to  censure  the  reformer,  without  consider- 
ing the  situation  in  which  matters  then  stood,  or  the  characters 
whom  WickliflT  denounced  as  worldly  priests  and  of  the  con- 
gregation of  Satan. 

The  proceedings  against  WicklifF  are  not  very  clearly  stated ; 
but  it  appears  that  in  1382,  a  council  of  prelates  and  clergy  was 
held  in  the  church  of  the  preaching  friars  at  London  as  already 
mentioned,  and  a  similar  council  was  aflerwards  assembled  at 
Oxford,  to  take  measures  for  remedying  certain  disorders  which 
were  extending  rapidly  through  the  whole  community.  Court- 
ney having  made  the  requisite  preparations,  Wickliff. was  sum- 
moned to  appear,  that  he  might  answer  for  his  opinions.     The 


A.  D.  13S2.]  Condemned  by  a  council  at  Oxford.  31 

Romish  prelate  laid  his  plans,  so  as  to  deprive  WicklifF  of  the 
support  and  countenance  he  haid  hitherto  received.  While  the 
nobility  opposed  the  church  on  points  of  worldly  interest,  they 
gladly  encouraged  Wickliff  in  his  opposition,  though  it  originated 
from  higher  sources  than  those  of  a  secular  nature;  but  at  this 
critical  period,  the  duke  of  Lancaster  felt  that  it  was  his  in- 
terest to  avoid  further  hostilities  with  the  clergy,  and  as  Court- 
ney had  placed  the  matters  at  issue  on  points  of  doctrine,  the 
duke  advised  WicklifF  to  submit  to  the  prelates  in  all  points  of 
that  nature.  Here  human  aid  failed  the  reformer,  as  might  be 
expected.  The  world  may  contend  upon  subjects  of  a  religious 
nature,  when  interest  is  concerned,  but  not  when  there  is  reason 
to  expect  only  trouble  and  loss  for  so  doing. 

Had  Wickliff  then  shrunk  from  the  contest — had  he  sacrificed 
the  truth  to  avoid  the  risk  of  encountering  his  adversaries,  there 
might  have  been  some  ground  for  characterising  him  as  a  poli- 
tical reformer,  even  though  the  hesitation  had  proceeded  from 
age  and  infirmity  rather  than  from  any  other  source.  But  he 
shrimk  not.  The  Romish  historian  Walsingham,  who  is  ever 
desirous  to  cast  any  disgrace  he  can  upon  the  reformer,  repre- 
sents him  as  equally  withstanding  the  commands  of  the  duke,  and 
the  threats  of  the  primate.  He  says,  that  Wickliff  in  publicly 
defending  his  doctrines  on  the  sacrament  of  the  altar,  "  like  an 
obstinate  heretic,  refuted  all  the  doctors  of  the  second  mil- 
lenary."* Wickliff  did  not  consider  the  doctrine  of  transub- 
stantiation  to  be  a  mere  dogma  of  the  schools,  he  viewed  it  as  a 
worshipping  of  the  creature  more  than  the  Creator,  and  per- 
ceived all  its  attendant  consequences,  of  setting  up  will-worship, 
and  other  mediators  than  the  Lord  Jesus  Christ. 

The  assembly  convoked  at  Oxford,  by  whom  Wickliff's  doc- 
trines were  condemned,  was  numerous  and  eminent  for  rank 
and  authority.  He  stood  alone  in  the  place  where  he  once  had 
delivered  the  doctrines  of  truth  to  approving  auditories,  but  now 
he  was  forsaken.  With  the  aposle  Paul  he  might  have  said, 
"  At  mine  answer  no  man  stood  with  me,  but  all  men  forsook 
me."  With  that  apostle  he  experienced  that  the  Lord  stood  by 
him,  and  strengthened  him,  and  he  was  delivered  out  of  the 
mouth  of  the  lion.  His  defence,  as  we  have  seen,  was  such  as 
to  demand  praise  from  his  adversaries,  and  his  written  confes- 
sions recapitulated  his  former  views  upon  the  subject.  There 
were  two — one  in  Latin,  in  which  he  argued  the  subject  after 
the  scholastic  method,  the  other  in  English,  which  he  drew  up 
so  as  to  be  intelligible  to  the  people.f 

Courtney  and  his  associates  probably  felt  at  a  loss  how  to  act 
towards  the  reformer.  As  yet  they  had  not  found  any  who  re- 
sisted unto  blood,  nor  had  they  arrived  at  the  decision  with  which 
their  successors  put  the  summary  requisition,  "  Turn  or  burn." 

*  The  writers  subsequent  to  the  first  thousand  years  after  Christ. 
t  For  this  confession,  see  p.  46. 


32  Wicklif.—Life. 

They  appear  at  that  time  to  have  contented  themselves  with  ter- 
minating Wickliff's  connexion  with  the  university  of  Oxford. 
A  mandate  from  the  king  was  addressed  to  the  vice-chancellor, 
dated  July,  1382,  ordering  the  expulsion  of  Wickliff  and  his 
adherents  from  the  university,  within  seven  days.  Probably  the 
increasing  age  and  infirmities  of  the  reformer  indicated  his 
speedy  removal  from  this  world,  and  inclined  his  enemies  to 
suspend  more  violent  and  unpopular  measures. 

The  next  proceeding  was  a  summons  from  the  pope  ordering 
Wickliff  to  appear  before  him  at  Rome.  He  was  too  much 
afflicted  with  paralysis  to  undertake  such  a  journey,  even  had  it 
been  a  desirable  plan  for  him  to  adopt.  He  addressed  a  letter 
to  the  pope,  professing  his  faith,  expressing  his  willingness  to 
retract  any  opinions  which  might  be  proved  to  be  erroneous,  and 
his  hope  that  personal  appearance  before  the  pontiff  would  not 
be  insisted  upon. 

Although  Wickliff  was  excluded  from  Oxford,  and  age  ad- 
vanced rapidly  upon  him,  he  did  not  cease  to  labour  for  the  wel- 
fare of  the  souls  of  men.  His  translation  of  the  scriptures  was 
completed  about  this  period.  The  greater  part  also  of  his  tracts 
and  sermons  appear  to  have  been  composed  during  the  latter 
years  of  his  life.  They  were  written  out,  and  circulated  with 
avidity — the  numerous  copies  of  his  writings  yet  remaining, 
shou^  the  extent  to  which  they  must  have  been  transcribed, 
especially  when  we  consider  that  the  Romish  clergy  destroyed 
not  a  few. 

Among  these  pieces  is  an  address  written  against  the  friars, 
in  which,  commenting  on  the  text,  "  Beware  of  the  leaven  of 
the  Pharisees  which  is  hypocrisy,"'  Wickliff  directs  against  the 
followers  of  St.  Francis  and  St.  Dominic  of  that  day,  the  cen- 
sures addressed  to  the  pharisees  of  Judea  of  old.  The  reformer's 
feelings  of  abhorrence  at  the  proceedings  of  the  mendicants,  had 
been  renewed  by  their  activity  in  behalf  of  pope  Urban  against 
his  opponent  pope  Clement.  Each  of  the  popes  endeavoured  to 
stimulate  his  adherents  to  take  up  arms  against  his  rival,  by  the 
same  promises  of  spiritual  blessings,  and  the  same  denunciations 
of  divine  wrath,  as  had  been  used  to  obtain  supporters  to  the 
crusades,  or  military  expeditions  for  the  recovery  of  the  holy 
land  from  the  infidels.  These  military  expeditions  were  repre- 
sented as  equally  meritorious,  and  were  designated  by  the  same 
title,  while  all  the  nefarious  practices  employed  in  support  of 
the  crusades  v^ere  employed  on  the  present  occasion.  The 
bishop  of  Norwich  raised  a  considerable  army  by  the  bulls  of  pope 
Urban,  promising  full  remission  of  sins,  and  a  place  in  paradise 
to  all  who  assisted  his  cause  by  money  or  in  person  !  This  mi- 
litary prelate  headed  his  troops,  and  invaded  France,  by  which 
kingdom  pope  Clement  was  supported.  But  his  campaign  was 
unsuccessful :  he  returned  to  England  in  a  few  months  with 
the  scanty  remains  of  his  army,  and  was  the  subject  of  general 
derision. 


A.  D.  1382.]    His  perilous  situation,  and  death.  33 

Against  such  proceedings  WicklifF  spoke  boldly.  He  says, 
"  Christ  is  a  good  shepherd,  for  he  puts  his  own  life  for  the  sav- 
ing of  the  sheep.  But  antichrist  is  a  ravening  wolf,  for  he  ever 
does  the  reverse,  putting  many  thousand  lives  for  his  own 
wretched  life.  By  forsaking  things  which  Christ  has  bid  his 
priests  forsake,  he  might  end  all  this  strife.  Why  is  he  not  a 
fiend  stained  foul  with  homicide,  who,  though  a  priest,  fights  in 
such  a  cause  ]  If  manslaying  in  others  be  odious  to  God,  much 
more  in  priests  who  should  be  the  vicars  of  Christ.  And  I  am 
certain  that  neither  the  pope,  nor  all  the  men  of  his  council, 
can  produce  a  spark  of  reason  to  prove  that  he  should  do  this." 
WicklifF  speaks  of  the  two  popes,  as  fighting,  one  against  the 
other,  with  the  most  blasphemous  leasings  (or  falsehoods)  that 
ever  sprang  out  of  hell.  But  "  they  were  occupied,"  he  adds, 
"  many  years  before  in  blasphemy,  and  in  sinning  against  God 
and  his  church.  And  this  made  them  to  sin  more,  as  an  amb- 
ling blind  horse,  when  he  beginneth  to  stumble,  continues  to 
stumble  until  he  casts  himself  down."  Several  passages  written 
by  Wickliff  at  this  time,  express  his  condemnation  of  all  warfare 
unless  in  self-defence,  and  as  sanctioned  by  the  new  testament. 
The  scenes  of  slaughter,  cruelty,  and  profligacy,  occasioned  by 
this  papal  schism,  are  related  by  historians. 

The  danger  incurred  by  Wickliff  in  his  proceedings,  now 
was  greater  than  ever,  but  he  pursued  his  course  with  stedfast- 
ness  to  the  last.  "  The  language  of  his  conduct"  has  been  well 
described,  as  being  to  this  effect ;  "  To  live,  and  to  be  silent  is 
with  me  impossible — the  guilt  of  such  treason  against  the  Lord 
of  heaven  is  more  to  be  dreaded  than  many  deaths.  Let  the 
blow  therefore  fall.  Enough  I  know  of  the  men  whom  I  op- 
pose, of  the  times  on  which  I  am  thrown,  and  of  the  mysterious 
providence  which  relates  to  our  sinful  race,  to  expect  that  the 
stroke  will  ere  long  descend.  But  my  purpose  is  unalterable ; 
I  wait  its  coming."  * 

The  stroke,  however,  was  stayed  ;  the  duke  of  Lancaster  still 
acted  as  the  patron  of  Wickliff,  the  popes  were  occupied  by 
their  mutual  contests,  the  political  distractions  of  England  ab- 
sorbed the  attention  of  all  the  leading  characters,  and  Wickliff 
was  permitted  to  pass  the  short  remainder  of  his  days  without 
interruption  from  the  hand  of  violence.  He  had  also  a  constant 
patroness  in  Anne  of  Bohemia,  queen  of  Richard  H.,  who  was 
eminent  for  her  piety  and  blameless  conduct.  For  two  years 
previously  to  his  decease,  Wickliff  was  paralytic,  and  had  the 
assistance  of  a  curate  named  Purvey,  who  partook  of  his  mas- 
ter's sentiments,  but  he  continued  himself  to  officiate.  It  is 
said  that  he  was  engaged  in  distributing  the  bread  of  the  Lord's 
supper,  when  seized  with  the  last  and  fatal  attack  of  paralysis. 
He  was  at  once  deprived  of  consciousness  and  the  power  of 
speech.     At^er  a  brief  struggle,  his  spirit  lefl  the  earth,  and 

*  Vaughan  ii.  p.  257. 


34  Wickliff,—Life. 

found  a  joyful  refuge  in  another  and  a  better  world.  He  was 
taken  ill  on  the  29th,  and  died  on  the  31st  of  December,  1384. 

Wickliff  was  buried  in  peace,  but  in  the  year  1415  the  coun- 
cil of  Constance  ordered  his  remains  to  be  disinterred,  and  cast 
forth  from  consecrated  ground.  This  was  not  enforced  till  1428, 
when  by  command  of  the  pope,  forty-four  years  after  his  inter- 
ment, his  bones  were  digged  up,  and  burnt  to  ashes,  which  were 
then  cast  into  the  brook  hard  by.  Fox  observes,  "  And  so  was 
he  resolved  into  three  elements,  earth,  hre,  and  water;  they 
thinking  thereby  to  abolish  both  the  name  and  doctrine  of 
Wickliff  for  ever.  Not  much  unlike  to  the  example  of  the  old 
pharisees  and  sepulchre  knights,  who  when  they  had  brought 
the  Lord  to  the  grave,  thought  to  make  him  sure  never  to  rise 
again.  But  these  and  all  otliers  must  know,  that  as  there  is  no 
council  against  the  Lord ;  so  there  is  no  keeping  down  of 
verity,  but  it  will  spring  and  come  out  of  dust  and  ashes,  as 
appeared  right  well  in  this  man.  For  though  they  digged  up 
his  body,  burned  his  bones,  and  drowned  his  ashes,  yet  the  word 
of  God  and  truth  of  his  doctrine,  with  the  fruit  and  success 
thereof  they  could  not  burn,  which  yet  to  this  day,  for  the 
most  part  of  his  articles,  do  remain,  notwithstanding  the  tran- 
sitory body  and  bones  of  the  man  was  thus  consumed  and 
dispersed." 

Some  further  observations  on  this  treatment  of  the  remains 
of  this  illustrious  reformer,  with  a  brief  account  of  his  principal 
disciples,  and  a  sketch  of  the  measures  progressively  adopted 
for  the  suppression  of  the  truths  he  had  advocated,  will  be 
found  in  another  part  of  the  present  volume.  His  writings  and 
the  doctrines  he  taught  now  claim  our  attention. 


Writings  of   Wickliff. 

Soon  afler  the  decease  of  Wickliff,  an  English  prelate  stated 
that  the  writings  of  the  reformer  were  as  voluminous  as  those 
of  Augustine.  Those  which  are  still  extant,  would  make  several 
large  volumes,  and  embrace  a  great  variety  of  subjects.  Bale, 
who  wrote  a  century  and  a  half  subsequent  to  Wickliff' s  death, 
states  that  he  had  seen  more  than  a  hundred  and  fifty  of  his 
works,  partly  in  Latin  and  partly  in  English,  and  that  he  had 
ascertained  the  titles  of  more  than  a  hundred  others.  Many  of 
the  latter,  however,  most  probably,  were  only  different  names 
for  pieces  which  Bale  had  seen ;  for  amongst  the  manuscripts 
yet  existing,  the  same  piece  is  sometimes  designated  by  more 
than  one  title.  Lewis  has  transcribed  Bale's  catalogue,  noticing 
the  pieces  he  was  acquainted  with,  and  adding  others  which  in- 
creased the  list  to  nearly  three  hundred.  The  catalogue  given 
by  Baber  is  more  correct ;  it  is  drawn  up  with  much  care  from 


His  writings.  35 

a  personal  examination  of  many  of  the  works  of  WicklifF,  and 
contains  about  one  hundred  and  eighty  articles. 

But  the  list  of  WicklifF's  writings  most  useful  to  the  general 
reader,  has  been  compiled  by  Vaughan,  who  with  much  personal 
labour  examined  the  writings  of  the  reformer  yet  in  existence, 
and  made  himself  better  acquainted  with  their  contents  than 
any  other  person  appears  to  have  done  during  the  last  four  cen- 
turies. It  is  not  difficult  to  ascertain  that  the  principal  works 
attributed  to  Wickliff  are  his  genuine  productions.  Many  are 
expressly  mentioned  in  the  public  documents  intended  to  sup- 
press his  opinions,  while  others  possess  sufficient  internal  evi- 
dence. 

Printing  had  not  then  been  discovered,  copies  could  only  be 
increased  by  the  slow  process  of  writing,  while  his  enemies 
were  indefatigable  in  their  endeavours  to  destroy  them,  yet  the 
copies  were  so  numerous,  and  so  much  valued,  that  nearly  the 
whole  of  his  writings  are  still  extant — a  sufficient  proof,  if 
any  were  wanting,  that  the  doctrines  he  taught  were  widely 
diffused  and  highly  esteemed.  Nor  was  this  confined  to  Eng- 
land ;  copies  are  also  found  in  public  libraries  on  the  continent. 
Subinco  Lepus,  bishop  of  Prague,  burned  more  than  two  hundred 
volumes,  many  of  which  were  richly  adorned,  the  property  of 
persons  of  the  higher  classes  in  Bohemia.  It  also  appears  that 
the  greater  part  of  the  writings  of  Wickliff  that  have  not  come 
down  to  us,  treated  of  philosophical  or  sholastic  subjects,  which 
would  be  little  prized  except  by  the  students  of  that  period, 
while  the  copies  of  Wickliff's  writings  which  remain,  seem  to 
have  been  preserved  by  the  laity.  Many  of  these  are  large 
volumes  which  could  not  have  been  written  without  much  labour 
and  cost.  We  may  suppose  they  were  prepared  under  the  di- 
rection of  some  of  his  powerful  supporters,  while  their  plain  ap- 
pearance, contrasted  with  that  of  many  of  the  highly  adorned 
volumes  written  at  that  period,  shows  that  the  contents  formed 
the  chief  value  in  the  estimation  of  their  possessors,  nor  do  they 
seem  to  have  been  the  workmanship  of  the  religious  establish- 
ments of  that  day.  In  one  of  Wickliff's  homilies,  he  complains 
of  the  endeavours  of  the  clergy  to  prevent  the  circulation  of  the 
English  scriptures,  and  adds,  "  But  one  comfort  is  of  knights, 
that  they  savour  (esteem)  much  the  gospel,  and  have  will  to 
read  in  English  the  gospel  of  Christ's  life."  Another,  and  even 
more  interesting  class  of  the  Wickliff  manuscripts,  are  the  little 
books  written  with  much  less  elegance,  but  which  evidently 
were  designed  for  the  solace  and  instruction  of  souls,  thirsting 
in  secret  for  the  waters  of  life.  The  tattered  and  well  used  ap- 
pearance of  many  of  these  small  volumes,  is  an  indisputable 
testimony  to  the  correctness  of  the  allegations  in  the  bishop's 
registers  of  the  next  two  centuries,  as  to  the  manner  in  which 
these  "pestilent  books"  were  read  by  the  followers  of  the  truth, 
till,  by  the  invention  of  printing,  copious  supplies  of  other  reli- 
gious tracts  were  brought  forward. 


36  WicUiff.—Life. 

WicklifF's  principal  work,  the  translation  of  the  scriptures, 
has  been  already  noticed.  Copies  of  the  whole  or  of  detached 
portions  are  found  in  several  public,  and  in  some  private  libra- 
ries. A  very  beautiful  and  perfect  specimen  is  preserved  in  the 
royal  library  in  the  British  Museum,  (Bib.  Reg.  I.  c.  viii.)  The 
new  testament  has  been  printed,  in  1731  and  1810,  but  being  a 
literal  reprint,  in  the  original  orthography,  it  is  only  calculated 
for  libraries.  Specimens  of  his  version  will  be  found  at  p.  45. 
As  a  work  for  popular  use,  WicklifF's  bible  now  is  of  course 
wholly  superseded  by  later  translations.* 

The  Trialogus  is  the  work  next  in  importance.  It  contains 
a  series  of  dialogues  between  three  persons,  characterised  as 
Alethia,  or  Truth,  Pseudis,  or  Falsehood,  and  Phronesis,  or  Wis- 
dom. Truth  represents  a  sound  divine,  and  states  questions; 
Falsehood  urges  the  objections  of  an  unbeliever ;  Wisdom  de- 
cides as  a  subtle  theologian.  This  work  probably  contains  the 
substance  of  WicklifF's  divinity  lectures,  with  considerable  ad- 
ditions. It  embraces  almost  every  doctrine  connected  with  the 
theology  of  that  day,  treated  however  in  the  scholastic  form  then 
universal.  Although  very  unattractive  to  modern  readers,  it  was 
doubtless  a  useful  and  important  work.  As  Turner  observes, 
"  It  was  the  respected  academician,  reasoning  with  the  ideas  of 
the  reformer."  It  is  evident  that  WicklifF  wrote  this  work  un- 
der a  decided  impression  that  his  efForts  for  the  truth  were  likely 
to  be  crowned  with  martyrdom.  It  was  printed  in  1524.  Copies 
are  rare,  for  this  work  was  actively  sought  for  by  the  Romanists, 
and  destroyed.  A  specimen  will  be  found  in  a  subsequent  page. 
The  following  remark  of  Baber  is  but  too  applicable  to  the  method 
in  which  this  work  is  written.  "  The  scholastic  theology  which 
was  taught  at  this  period,  was  a  species  of  divinity  which  ob- 
scured the  excellence  and  perverted  the  utility  of  that  sacred 
science.  By  the  introduction  of  this  jargon  of  the  schoolmen, 
philosophical  abstraction  and  subtilty  had  superseded  that  un- 
affected simplicity  and  engaging  plainness,  with  which  the  pri- 
mitive teachers  of  Christianity  explained  the  doctrines  of  sal- 
vation." Thus,  although  WicklifF  in  the  Trialogus  vanquished 
the  opponents  of  the  truth  with  their  own  weapons,  it  was  not 
calculated  to  be  a  work  of  general  utility  like  his  more  popular 
tracts  in  the  English  language.  A  good  summary  of  the  con- 
tents of  the  Trialogus  is  given  by  Vaughan. 

Only  one  other  of  WicklifF's  writings  appears  to  have  been 
printed  at  the  period  of  the  reformation — his  Wicket,  a  small 
treatise  on  the  Lord's  supper,  which  will  be  found  in  the  pre- 
sent collection.  This  was  among  the  most  influential  of  his 
works,  as  appears  from  the  frequent  mention  of  it  in  those 
records  of  persecution,  the  bishops'  registers. 

His  treatise,  Of  the  Truth  of  Scripture,  is  a  very  valuable 

*  A  prospectus  for  the  printing  of  WicklifF's  version  of  the  old  testa- 
ment has  been  issued.  (1830.) 


His  writings.  37 

performance.  It  is  in  Latin :  only  two  manuscript  copies  are 
known  to  exist ;  one  in  the  Bodleian  library  at  Oxford,  the 
other  at  Trinity  College,  Dublin.  The  latter  is  the  preferable 
copy,  and  is  described  as  containing  two  hundred  and  forty-four 
larg-e  double  columned  pages,  of  nearly  a  thousand  words  in  a 
page.  It  would  therefore  be  equal  in  contents  to  a  common 
octavo  of  more  than  seven  hundred  pages.  It  abounds  in  con- 
tractions, but  is  fairly  and  legibly  written.  Fox  the  martyrolo- 
gist  possessed  a  copy  which  he  intended  to  translate  and  print. 
Vaughan  describes  this  work  as  embodying  almost  every  senti- 
ment peculiar  to  the  reformer.  James  made  considerable  use 
of  its  contents  in  his  apology  for  Wickliff,  but  it  was  neglected 
by  Lewis.  An  accurate  reprint,  with  a  correct  translation, 
would  be  exceedingly  valuable.  The  extent  of  this  piece 
wholly  precluded  insertion  in  the  present  collection,  even  in 
an  abridged  form. 

Another  useful  and  popular  work  in  its  day,  was  the  Poor 
Caitiff*.  This  is  a  collection  of  English  tracts,  which  were 
widely  circulated.  Several  copies  of  the  whole,  or  of  detached 
portions  are  in  existence,  but  only  a  few  sentences  from  its 
pages  have  hitherto  been  printed.  This  neglect  has  probably 
arisen  from  the  little  reference  it  contains  to  the  controversies 
in  which  Wickliff'  was  constantly  engaged,  and  to  which  per- 
haps an  undue  prominence  has  been  given  by  Lewis,  and  other 
early  biographers.  This  valuable  memorial  of  the  reformation 
will  be  found  in  the  present  volume. 

Many  of  Wickliff^'s  homilies  or  postills  have  been  preserved  ; 
they  appear  rather  to  have  been  written  down  by  his  hearers, 
than  to  be  finished  copies  prepared  by  himself.     (See  p.  24.) 

Wickliff''s  other  writings  need  not  here  be  mentioned  minute- 
ly. His  Memorial  to  the  King  and  Parliament,  and  Objections 
of  Friars,  were  printed  by  James.  Some  of  his  small  tracts 
have  been  printed  by  Lewis  and  Vaughan,  to  whose  lists  of  the 
reformer's  writings,  particularly  the  latter,  the  reader  may  be 
referred.* 

Most  of  these  smaller  pieces  are  in  the  British  Museum,  in 
the  libraries  of  Trinity  college,  Dublin,  and  Trinity  college, 
Cambridge.  In  the  library  of  Corpus  Christi  college  in  the 
latter  university,  among  the  valuable  collection  of  manuscripts 
the  gift;  of  archbishop  Parker,  is  a  volume  containing  many  of 
the  controversial  pieces.  The  following  note  is  prefixed :  "  In 
this  book  are  gathered  together  all  the  sharp  treatises  concern- 
ing the  errors  and  defaults  which  John  Wickliff"  did  find  in  his 
time,  specially  in  the  clergy  and  religious,  and  in  other  estates 
of  the  world."  f 

*  One  of  Wickliff''s  tracts,  Why  poor  priests  have  no  benefices,  is 
printed  in  the  History  of  the  Church  of  Christ,  vol.  iv. 

t  Dr.  Lamb,  the  master  of  Corpus  Christi  college,  Cambridge,  very 
kindly  permitted  several  of  these  pieces  to  be  transcribed  for  the  present 
selection. 

WICKLIFF.  4 


38  WicJcliff.—Life. 

At  the  period  when  Wickliff  wrote,  the  English  language 
had  begun  to  recover  from  the  disuse  into  which  it  had  fallen. 
From  the  time  of  the  Conquest  many  French  and  other  foreign 
words  and  phrases  were  introduced  by  the  higher  ranks,  who 
chiefly  used  the  French  language,  but  the  lower  orders  adhered 
more  closely  to  the  Saxon  phraseology,  Mr.  Baber  observes, 
"  Those  of  the  works  of  Wickliff,  written  by  him  in  his  ver- 
nacular tongue,  will  be  perused  with  interest  and  admiration 
by  every  one  curious  in  the  history  of  the  English  language, 
for  Wickliff 's  English  will,  I  apprehend,  be  found  upon  strict 
examination  to  be  more  pure  than  that  of  contemporary  writers. 
Wickliff,  when  he  wrote  in  his  native  tongue,  did  it  not  for  the 
benefit  of  courtiers  and  scholars,  but  for  the  instruction  of  the 
less  learned  portion  of  the  people.  He  therefore,  as  much  as 
possible,  rejected  all  '  strange  English,'  and  was  studious  to  ex- 
press himself  in  a  diction  simple  and  unadorned;  at  the  same 
time  avoiding  the  charge  of  a  barbarous  and  familiar  phraseol- 
ogy." The  use  of  English  instead  of  barbarous  Latin,  in  so 
large  a  portion  of  his  writings,  gave  much  efficacy  to  his  exer- 
tions for  the  spiritual  welfare  of  his  countrymen. 

A  specimen  of  Wickliff 's  writings  in  their  original  orthogra- 
phy, will  be  found  in  two  extracts  from  his  version  of  the  old 
testament  in  the  following  pages.  At  first  they  will  appear 
hardly  intelligible  to  the  reader  unaccustomed  to  the  writings 
of  that  day.  But  on  closer  examination,  it  will  be  found  that 
if  the  Saxon  terminations,  expletives,  and  a  few  peculiar  words 
are  removed,  the  language  is,  as  it  has  been  well  characterised, 
"  undefiled  English ;"  in  fact,  very  similar  to  the  language  of 
our  rural  districts  at  the  present  day.  To  have  printed  Wickliff's 
tracts  exactly  in  the  form  in  which  they  were  written,  would 
have  rendered  them  useless  for  the  purposes  of  the  present  col- 
lection. It  was  necessary  to  remove  some  of  the  peculiarities 
just  adverted  to;  but  further  the  editor  had  no  wish  to  proceed ; 
and  he  felt  the  necessity  of  retaining  the  precise  words  of  the 
original,  wherever  they  would  convey  the  meaning  of  the  re- 
former to  the  general  reader.  How  far  the  attempt  has  been 
successful,  it  is  for  those  to  say  who  may  compare  the  present 
edition  with  the  original  manuscripts;  he  will  only  add  that  it 
was  not  an  easy  task,  from  the  labour  and  the  responsibility 
incurred. 

The  pieces  included  in  this  volume,  which  have  not  hitherto 
been  printed,  were  copied  from  the  originals  expressly  for  the 
present  collection.  Many  others  were  selected  for  the  same 
purpose,  but  the  limits  of  the  work  prevented  their  insertion.* 

It  is  deeply  to  be  regretted,  that  a  complete  edition  of  Wick- 

*  The  result  of  this  examination  enables  the  writer  of  these  remarks 
to  bear  testimony  to  the  value  of  Vaughan's  account  of  the  writings  of 
Wickliff  He  would  again  acknowledge  that  the  present  compilation 
has  been  much  facilitated  by  the  work  of  Mr.  V.  as  well  as  by  his  point- 
ing out  some  of  the  pieces  which  proved  most  suitable  for  insertion. 


Doctrines  taught  by  WlcJdiff.  39 

liff 's  writings  never  has  been  printed.  Such  a  monument  is  due 
to  the  illustrious  individual  to  whom  we  perhaps  are  indebted 
more  than  to  any  other,  for  the  gospel  light  and  religious  liberty 
we  enjoy.  Milton  says,  "  A  good  book  is  the  precious  life  blood 
of  a  master  spirit,  imbalmed  and  treasured  up  on  purpose  to  a 
life  beyond  lite."  Surely  the  writings  of  Wickliff  ought  not  to 
be  suffered  to  perish.  A  much  smaller  sum  than  in  many  in- 
stances has  been  vainly  expended  in  monumental  attempts  to 
preserve  the  remembrance  of  persons  whose  names  in  a  few 
short  years  have  been  almost  entirely  forgotten,  would  suffice 
to  complete  a  national  memorial  record  of  our  great  reformer, 
"  more  lasting  than  brass."  But,  blessed  be  the  Most  High, 
when  we  look  around,  in  every  circumstance  which  endears  to 
us  the  protestant  faith  of  our  land,  we  are  reminded  of  John 
Wickliff. 

To  use  the  words  of  Henry  Wharton,  "  Wickliff  was  a  man 
than  whom  the  Christian  world  in  these  last  ages  has  not  pro- 
duced a  greater ;  and  who  seems  to  have  been  placed  as  much 
above  praise  as  he  is  above  envy." 


Doctrines  taught  by  Wickliff. 

The  doctrines  taught  by  Wickliff  have  been  continually  mis- 
represented by  papists,  and  often  misunderstood  by  protestants. 
They  may  be  stated  as  follows : — 

Wickliff's  FAITH  was  derived  from  the  scriptures.  He  con- 
sidered them  as  a  divine  revelation,  containing  a  sufficient  and 
perfect  rule  of  Christian  belief  and  practice.  The  authority  of 
scripture  he  esteemed  to  be  superior  to  any  other  writing,  or  to 
any  tradition.  He  considered  the  canonical  books  alone  as  in- 
spired. He  urged  that  all  truth  is  contained  in  scripture,  and 
that  no  conclusion  was  to  be  allowed  unless  sanctioned  by  the 
sacred  records. 

The  pope's  authority,  or  right  to  interfere  in  temporal  con- 
cerns, he  wholly  rejected,  and  considered  that  it  was  only  to 
be  admitted  in  other  respects,  when  conformable  to  scripture. 
He  maintained  that  the  pope  might  err  in  doctrine  as  well  as 
in  life. 

The  church  of  Christ  he  considered  to  be  the  universal  con- 
gregation of  those  predestinated  to  life  eternal.  The  church  of 
Rome  he  considered  not  to  be  superior  in  authority  to  any  other. 
He  did  not  allow  that  the  pope  was  head  of  the  church,  and 
opposed  the  extravagant  authority  claimed  by  the  hierarchy, 
considering  it  as  antichrist,  whether  usurped  by  the  pope  or  the 
clergy  at  large,  while  he  strongly  urged  the  respect  due  to  con- 
sistent and  holy  ministers  of  the  word.     He  urged  that  the 


40  Wickliff.—  Life. 

clergy  ought  not  to  be  accounted  lords  over  God's  heritage,  but 
as  ministers  and  stewards  of  their  heavenly  Master. 

He  supported  the  king's  supremacy  over  all  persons,  even 
ecclesiastics,  in  temporal  matters.  He  never  taught  any  doc- 
trine contrary  to  the  legal  rights  of  property. 

He  sometimes  mentions  the  sacraments  as  seven,  but  only 
lays  stress  upon  two,  baptism  and  the  Lord's  supper.  Of  the 
others  he  spoke  so  lightly,  as  to  be  accused  by  his  enemies  of 
rejecting  them.  His  opinion  of  the  Lord's  supper  is  stated  in 
his  Wicket  and  his  Confession.  The  doctrine  of  transubstan- 
tiation  he  wholly  rejected. 

He  approved  outward  worship,  and  public  assembling  for  that 
purpose,  but  condemned  the  superstitious  rites  of  the  Romish 
church.  He  disapproved  the  church  music  then  esteemed, 
which  was  elaborate,  often  trifling,  and  opposed  to  devotional 
feeling. 

He  admitted  the  doctrine  of  purgatory — that  early  error,  but 
rejected  the  most  corrupt  and  profitable  part  of  the  fable,  that 
the  sufferings  of  purgatory  may  be  shortened  by  the  prayers  of 
men  or  the  intercessions  of  saints.  According  to  his  statements, 
it  was  rather  the  doctrine  of  an  intermediate  state,  than  the 
popish  purgatory,  which  lie  condemns  as  "  pious  falsehood." 
As  he  advanced  in  life,  his  views  on  this  subject  became  more 
clear  and  scriptural.  (See  extract  from  Dr.  James,  p.  109).  In 
Wickliff's  tract.  Of  the  church  of  Christ,  her  members,  and  her 
governance,  he  says,  "  The  second  part  of  the  church  are  saints 
in  purgatory,  and  these  sin  not  anew,  but  purge  their  old  sins ; 
and  many  errors  are  fallen  in  praying  for  these  saints.  And 
since  they  are  all  dead  in  body,  Christ's  words  may  be  taken  of 
them,  Let  us  follow  Christ  in  our  life,  and  let  the  dead  bury  the 
dead."  This  widely  differs  from  the  doctrine  of  the  church  of 
Rome,  thus  determined  by  the  council  of  Trent ;  "  The  souls 
detained  in  purgatory  are  assisted  by  the  suffrages  (prayers)  of 
the  faithful,  and  most  especially  by  the  acceptable  sacrifice  of 
the  altar." 

He  allowed  the  memory  of  the  saints  to  be  honoured,  but 
only  that  men  might  be  excited  to  imitate  their  example,  not  as 
objects  of  worship.  He  denied  the  efficacy  of  their  mediation, 
asserting  that  the  Lord  Jesus  Christ  is  the  only  Mediator.  Pil- 
grimages he  wholly  disapproved,  and  the  worship  of  images  he 
frequently  condemns. 

The  doctrines  of  papal  indulgences  and  pardons  he  condemned 
in  the  strongest  terms,  as  encouraofements  to  sin.  He  also  ob- 
jected to  sanctuaries,  as  affording  impunity  to  crime.  He  held 
that  absolution  or  forgiveness  of  sins  belonged  to  God  only.  He 
condemned  the  celibacy  imposed  by  the  church  of  Rome  upon 
its  clergy.  His  opinions  respecting  the  papacy  are  stated  at 
p.  184. 

Wickliff  is  accused  of  wishing  to  deprive  the  church  of  its 
property,  by  what  he  has  said  upon  the  subject  of  tythes.     His 


Doctrines  taught  by  Wicldiff.  41 

views  were  simply  these.  It  is  reasonable  that  the  priest 
should  have  a  suitable  provision,  besides  the  mere  necessaries 
of  food  and  raiment.  He  allowed  that  dymes  (or  tythes)  and 
offerings  are  God's  part,  and  that  priests  should  live  on  them, 
but  he  urges  "  that  the  principal  cause  for  which  tythes  and 
offerings  should  be  paid,  was  curates  teaching  their  parishioners 
in  word  and  examples."  When,  however,  the  curates  were 
wicked  and  neglected  their  duty,  he  considered  that  the  tythes 
might  be  withheld  from  them,  though  they  ought  to  be  devoted 
to  the  service  of  God.  It  should  not  be  forgotten,  that  the 
priesthood  then  taught  that  men  should  have  the  divine  blessing 
in  this  life,  and  heaven  hereafter,  if  they  duly  paid  their  tythes 
and  offerings.  The  reader  who  wishes  a  fuller  account  of 
AVickliff's  opinions  upon  this  subject  may  refer  to  his  biogra- 
phers.* 

He  condemned  the  blasphemous  adjurations  then  so  com- 
mon :  this  has  occasioned  his  being  misrepresented  as  asserting 
that  judicial  oaths  were  unlawful,  whereas  he  expressly  declares 
that  it  is  lawful  to  make  oath  by  God  Almighty  in  a  needful 
case. 

Of  the  election  of  grace  he  thus  speaks  in  his  Trialogus : 
"  We  are  predestinated,  that  we  may  obtain  divine  acceptance, 
and  become  holy;  having  received  that  grace  through  Christ's 
taking  human  nature,  whereby  we  are  rendered  finally  pleasing 
to  God.  And  it  appears  that  this  grace,  which  is  called  the 
grace  of  predestination,  or  the  charity  of  final  perseverance, 
cannot  by  any  means  fail." 

On  the  great  doctrines  of  Justification  and  Merit,  Dr.  James 
quotes  passages,  which  prove  Wickliff  to  have  taught  "  That 
faith  in  our  Lord  Jesus  Christ,  is  sufficient  for  salvation,  and 
that  without  faith  it  is  impossible  to  please  God ;  that  the  merit 
of  Christ  is  able,  by  itself,  to  redeem  all  mankind  from  hell,  and 
that  this  sufficiency  is  to  be  understood  without  any  other  cause 
concurring;  he  persuaded  men  therefore  to  trust  wholly  to 
Christ,  to  rely  altogether  upon  his  sufferings,  not  to  seek  to  be 
justified  but  by  his  righteousness;  and  that  by  participation  in 
his  righteousness,  all  men  are  righteous."  Dr.  James  adds,  "  In 
the  doctrine  of  merits,  Wickliff  was  neither  pelagian  nor  pa- 
pist ;  he  beatetli  down  all  these  proud  pharisees,  who  say  that 
God  did  not  all  for  them  but  think  that  their  merits  help. 
Wickliff  says,  '  Heal  us.  Lord,  for  nought ;  that  is,  no  merit  of 
ours;  but  for  thy  mercy.  Lord,  not  to  our  merits,  but  to  thy 
mercy,  give  thy  joy.  Give  us  grace  to  know  that  all  thy  gifts 
are  of  thy  goodness.     Our  flesh,  though  it  seem  holy,  yet  it  is 

*  The  reader  would  also  do  well  to  examine  the  disputations  of  Huss 
upon  this  subject,  in  the  university  of  Prague.  (See  Fox.)  What  was 
said  of  Luther  by  Erasmus,  may  also  be  applied  to  Wickliff  as  the  great 
cause  of  the  vehement  opposition  he  experienced ;  "  He  touched  the  pope 
on  the  crown,  and  the  monks  on  the  belly."  The  English  reformer  per- 
haps went  further  than  the  German  in  the  latter  respect. 
4* 


42  Wickliff.—Life. 

not  holy.  We  all  are  originally  sinners,  as  Adam,  and  in  Adam ; 
his  leprosy  cleaveth  faster  to  us  than  Naaman's  did  to  Gehazi. 
For  according-  to  his  teaching,  we  all  are  sinners,  not  only  from 
our  birth,  but  before,  so  that  we  cannot  so  much  as  think  a  good 
thought  unless  Jesus  the  Angel  of  great  counsel  send  it ;  nor 
perform  a  good  work  unless  it  be  properly  his  good  work.  His 
mercy  comes  before  us  that  we  receive  grace,  and  followeth  us, 
helping  us,  and  keeping  us  in  grace.  So  then  it  is  not  good  for 
us  to  trust  in  our  merits,  in  our  virtues,  in  our  righteousness, 
but  to  conclude  this  point,  good  it  is  only  to  trust  in  God.'  " 

The  foregoing  summary  of  doctrines  taught  by  Wickliff,  is 
taken  from  the  statements  of  Baber,  Vaughan,  James,  and 
Lewis,  who  quote  passages  confirmatory  of  every  point.  In 
their  works  the  reader  will  find  those  references;  the  limits  of 
these  pages  do  not  allow  them  to  be  inserted  here  in  any  form 
which  could  be  useful.  The  reader  should  also  again  be  re- 
minded that  he  must  not  expect  to  find  all  these  opinions  clearly 
set  forth  in  every  part  of  Wickliff's  writings.  Dr.  James, 
speaking  of  the  countenance  some  passages  give  to  prayer  to 
saints  and  the  virgin,  observes,  "  I  am  persuaded  that  he  re- 
tracted these  opinions  in  his  latter  and  more  learned  works. 
If  ever  it  be  God's  pleasure  that  his  works,  which  were  cut  and 
mangled,  and  scattered  worse  than  Absyrtus'  limbs  were  in  the 
poet,  may  be  brought  forth  and  set  together  again,  that  we  may 
have  the  whole  body  of  his  learned  and  religious  works,  and  be 
able  to  distinguish  the  time  and  order  wherein  he  WTote,  then, 
I  say,  we  should  receive  due  satisfaction  on  this  point." 
Vaughan  has  done  much  to  settle  the  dates  of  Wickliff's  WTit- 
ings,  and  has  thereby  shown  his  gradual  and  satisfactory  progress 
on  several  points. 

We  must  not  expect  to  find  in  Wickliff's  writings  a  finished 
system  of  doctrine.  Many  of  his  statements  taken  separately 
perhaps  will  appear  incorrect,  but  take  them  as  a  whole,  and 
we  shall  be  convinced  that  he  well  merited  his  glorious  title, 
"  The  gospel  doctor."  For  the  variations  which  exist,  as  Dr. 
James  observes,  "  considering  the  times  wherein,  and  the  per- 
sons with  whom  he  lived,  he  may  easily  obtain  pardon  of 
any  impartial  reader,  H.  Wharton  justly  observes,  these 
variations  do  not  detract  from  him ;  they  show  that  his  opposi- 
tion to  Romish  errors  was  directed  by  a  matured  judgment; 
and  that  he  should  not  detect  them  all  at  once  cannot  be  matter 
of  surprise. 

Vaughan  also  has  ably  cleared  the  reformer  from  the  charge 
of  inconsistency,  or  wavering ;  he  lias  "  fairly  vindicated 
Wycliffe  from  the  long  reiterated  accusation  of  having  con- 
cealed his  opinions  to  escape  the  terrors  of  power." 

Upon  the  jrreat  and  leading  doctrine  of  the  Christian  faith, 
Vaughan  well  observes,  that  Melancthon  could  have  known  but 
little  of  Wickliff's  theological  productions  when  he  described 
liim  as  "  ignorant  of  the  righteousness  of  faith."     He  adds,  "  If 


Testimony  of  the  university  of  Oxford,  43 

by  that  doctrine  Melancthon  meant  a  reliance  on  the  atonement 
of  Christ,  as  the  only,  and  the  certain  me*dium  for  the  guilty,  it 
is  unquestionable  that  this  truth  was  the  favourite,  and  the  most 
efficient  article  in  the  faith  of  the  English,  as  well  as  in  that  of 
the  German  reformer.  It  must  be  acknowledged  that  this  tenet 
is  more  frequently  adverted  to  in  the  writings  of  Luther,  than 
in  those  of  Wycliffe ;  and  his  notices  respecting  it,  are  also 
frequently  more  definite,  because  distinguishing  more  commonly 
between  the  acceptance  of  offenders  in  virtue  of  the  Saviour's 
death,  and  the  growth  of  devout  affections  in  the  heart,  under 
the  influence  of  the  divine  Spirit.  But  that  such  was  the  design 
of  the  Redeemer's  sacrifice,  was  not  more  distinctly  apprehended 
by  the  professor  of  Wittemberg,  than  by  the  rector  of  Lutter- 
worth ;  nor  was  this  truth  the  source  of  a  more  permanent  con- 
fidence with  the  one  than  with  the  other." 

In  the  history  of  the  reformation,  there  are  perhaps  no  two 
characters  more  nearly  allied  than  Wickliff  and  Luther.  Both 
looked  to  the  holy  scriptures  as  the  standard  of  truth :  for  hu- 
man instruction  each  learned  much  from  the  writings  of  Augus- 
tine. The  boldness  of  the  German  professor  was  perhaps  mani- 
fested at  an  earlier  period  of  life,  and  the  situation  in  which  he 
was  placed  more  favourable  to  the  permanency  of  the  work 
wherein  he  was  called  to  labour;  but  Wickliff's  sun  shone 
brightest  when  setting,  and  the  decided  manner  in  which  he  re- 
jected the  errors  of  popery  respecting  the  sacrament,  while 
Luther  never  was  wholly  freed  from  their  fatal  influence, 
directed  the  efforts  of  his  followers  with  undivided  attention 
against  the  church  of  Rome,  Thus,  when  the  doctrines  of  the 
gospel,  as  taught  by  the  German  reformers,  were  made  known 
in  England,  the  soil  was  found  well  prepared.  Many  among  the 
lower  and  middle  classes  were  informed  on  these  points,  and  al- 
ready had  received  the  truth.  The  bishops'  registers  prove  how 
extensive  were  the  results  of  Wickliff's  labours.  The  records 
of  bishop  Longland's  persecutions  in  1521,  (see  Fox)  show  their 
effect  was  not  evanescent. 

This  sketch  of  the  life  of  Wickliff  may  be  closed  with  "The 
public  testimony  given  by  the  university  of  Oxford,  touching  the 
commendation  of  his  great  learning  and  good  life." 

"  Unto  all  and  singular  the  children  of  our  holy  mother  the 
church,  to  whom  this  present  letter  shall  come,  the  vice-chan- 
cellor of  the  university  of  Oxford,  with  the  whole  congregation 
of  the  masters,  wish  perpetual  health  in  the  Lord.  Forsomuch 
as  it  is  not  commonly  seen,  that  the  acts  and  monuments  of 
valiant  men,  nor  the  praise  and  merits  of  good  men  should  be 
passed  over  and  hidden  with  perpetual  silence,  but  that  true  re- 
port and  fame  should  continually  spread  abroad  the  same  in 
strange  and  far  distant  places,  both  for  the  witness  of  the  same, 
and  example  of  others — forsomuch  also  as  the  provident  discre- 
tion of  man's  nature  being  recompensed  with  cruelty,  hath  de- 


44  Wickliff.^Life. 

vised  and  ordained  this  buckler  and  defence  against  such  as  do 
blaspheme  and  slander  other  men's  doings,  that  whensoever 
witness  by  word  of  mouth  cannot  be  present,  the  pen  by  writing 
may  supply  the  same. — 

"  Hereupon  it  followeth,  that  the  special  good  will  and  care 
which  we  bare  unto  John  Wickliff,  sometime  child  of  this  our 
university,  and  professor  of  divinity,  moving  and  stirring  our 
minds,  as  his  manners  and  conditions  required  no  less,  with  one 
mind,  voice,  and  testimony,  we  do  witness,  all  his  conditions 
and  doings  throughout  his  whole  life  to  have  been  most  sincere 
and  commendable ;  whose  honest  manners  and  conditions,  pro- 
foundness of  learning,  and  most  redolent  renown  and  fame,  we 
desire  the  more  earnestly  to  be  notified  and  known  unto  all 
faithful,  for  that  we  understand  the  maturity  and  ripeness  of  his 
conversation,  his  diligent  labours  and  travels  to  tend  to  the 
praise  of  God,  the  help  and  safeguard  of  others,  and  the  profit 
of  the  church. 

"  Wherefore,  we  signify  unto  you  by  these  presents,  that  his 
conversation,  even  from  his  youth  upward,  unto  the  time  of  his 
death,  was  so  praiseworthy  and  honest,  that  never  at  any  time 
was  there  any  note  or  spot  of  suspicion  noised  of  him.  But  in 
his  answering,  reading,  preaching,  and  determining,  he  behaved 
himself  laudably,  and  as  a  stout  and  valiant  champion  of  the 
faith ;  vanquishing,  by  the  force  of  the  scriptures,  all  such,  who 
by  their  wilfiil  beggary  blasphemed  and  slandered  Christ's  re- 
ligion. Neither  was  this  doctor  convict  of  any  heresy,  either 
burned  of  our  prelates  after  his  burial.  God  forbid  that  our  pre- 
lates should  have  condemned  a  man  of  such  honesty,  for  a 
heretic;  who,  amongst  all  the  rest  of  the  university,  hath  written 
in  logic,  philosophy,  divinity,  morality,  and  the  speculative  art, 
without  equal.  The  knowledge  of  all  which  and  singular  things 
we  do  desire  to  testify  and  deliver  forth;  to  the  intent  that  the 
fame  and  renown  of  the  said  doctor  may  be  the  more  evident, 
and  had  in  reputation,  amongst  them  unto  whose  hands  these 
present  letters  testimonial  shall  come. 

"  In  witness  whereof,  we  have  caused  these  our  letters  testi- 
monial to  be  sealed  with  our  common  seal.  Dated  at  Ox- 
ford, in  our  congregation-house,  October  1st,  1406."* 

*  The  Romanists,  according  to  their  usual  practice,  have  endeavoured 
to  represent  this  testimony  as  a  forgery.  Lewis  has  fully  examined  the 
subject,  and  has  shown  there  is  no  reason  to  doubt  that  it  was  the  re- 
corded opinion  of  a  considerable  part,  at  least,  of  the  members  of  the 
university.  The  pubhc  brand  of  heresy  was  not  afllxed  to  Wickliff's 
character  till  his  bones  were  burned  in  1428. 


SPECIMENS 

OF 

WICKLIFF'S  TRANSLATION  OF  THE  BIBLE. 


Wickliff's  translation  of  the  holy  scriptures  has  been  no- 
ticed in  the  preceding  pages.  The  reader  is  here  presented 
with  three  specimens,  strictly  conformable  to  the  original  words 
and  spelling,  which  will  sufficiently  manifest  the  impossibility 
of  presenting  a  literal  transcript  of  the  reformer's  writings  so 
as  to  be  useful,  or  even  intelligible  to  general  English  readers 
of  the  present  day. 

The  twenty-third  Psalm  (called  the  twenty-second,  according 
to  the  numeration  of  the  Septuagint  and  Vulgate  versions)  and 
the  fourth  chapter  of  Malachi  are  copied  from  the  beautiful  MS. 
of  Wickliff's  Bible  in  the  British  Museum,  already  mentioned. 
1  John  i.  is  transcribed  from  the  Rev.  H.  Baber's  reprint  of 
Lewis's  edition  of  Wickliff's  New  Testament. 


PSALM  XXII. 

'jje  title  of  Jje  xxii.  salm,  }pe  salm  ey  ]>e  song  of  dauid. 

The  lord  gouernel>  me.  T  no  Jiing  schal  fail  to  me:  in  \)e  place  of 
pasture  ye  he  haj?  set  me.  He  niirschide  me  on  \)e  watir  of  refreischyng : 
he  conuertide  my  soule.  He  ledde  me  for{)  on  jje  pabis  of  riztfulnesse : 
for  his  name.  For  whit  ]jouz  y  schal  go  in  ]>e  myddis  of  schadewe  of 
dee b  :  y  schal  not  drede  yuels.  for  jjou  art  wijj  me.  \)\  zerde  and  ]>[ 
staf:  \)0  han  coiifortid  me.  l)Ou  hast  maad  redi  aboord  in  my  sizt : 
azens  hem  Jjat  troblen  me.  bou  hast  maad  fat  myn  heed  wi|j  oyle :  and 
my  cuppe  J»at  filleji  me  is  ful  deer.  And  \>i  merci  schal  sue  me:  in 
alle  ]je  dales  of  my  lyf  And  \>t  y  dwelle  in  jje  hows  of  ^e  lord:  in  to 
\>e  lengj}e  of  dales. 

MALACHI  IV. 

The  last  chapter  of  the  old  testament. 

For  lo  a  dai  schal  come :  brenynge  as  a  chymenei,  T  alle  proude  men. 
and  alle  doynge  unpltee;  schulen  be  stobul,  and  ]>e  dai  comynge  schal 
enflaume  hem  seij)  ]>e  lord  of  oostis:  which  schal  not  leeue  to  he  rote 
1  burlownyng,  ^  to  zou  dredynge  my  name.  J^e  siine  of  riztwlsnesse 
schal  rise:  and  heel  J?  e  in  penys  of  hym,  t  ze  schulen  go  out:  t  schulen 
skippe  as  a  calf  of  ];,e  droue,  and  ze  schule  to  trede  unpitouse  men: 
whane  Jjei  schulen  be  aische  undur  ]>e  soole  of  zoure  feet,  in  J)e  dai  i 
which  y  do  seij)  j^e  lord  of  oostis,  bij^enke  ze  on  \>e  lawe  of  my  seruaut 
moises:  which  y  comaudide  to  hym  in  oreb.  to  al  isrl'  comaudemetis  ^ 
domes,  lo  y  schal  sende  to  zou  elle  }je  pfete:  bifore  \>t  be  greet  dai  ^ 
orlble  of  ye  lord  come,  T  he  schal  conu'te  >e  herte  of  fad's  to  sones:  t 
]>e  herte  of  sones  to  fad's  of  hem.  lest  paueture  y  come  ^  sniytc  \)e 
erbe  wib  curs. 

(45) 


46  Wickliff, 


1  JON.-Cap.  I. 

That  thing  that  was  fro  the  bigynnyng,  which  we  herden,  which  we 
sigen  with  oure  igen,  which  we  biheelden  and  oure  hondis  touchiden  of 
the  word  of  hif  and  the  hif  is  schewid,  and  we  saigen,  and  we  wit- 
nessen  and  tellen  to  you  euerlesting  hif  that  was  anentis  the  fadir  and 
apperide  to  us.  therefore  we  tellen  to  you  that  thing  that  we  sigen  and 
herden,  that  also  ye  haue  felowschip  with  us  and  oure  felowschip  be  with 
the  fadir  and  with  his  sone  iesu  crist.  and  we  writen  this  thing  to  you, 
that  ye  haue  ioie,  and  that  youre  ioie  be  fill,  and  this  is  the  tellyng  that 
we  herden  of  him  and  tellen  to  you,  that  god  is  ligt  and  ther  ben  no 
derknessis  in  hym.  if  we  seien  that  we  hau  felowschip  with  him,  and 
we  wandren  in  derknessis,  we  lien  and  doen  not  treuthe.  but  if  wo 
walken  in  ligt  as  also  he  is  in  ligt  we  hau  felowschip  togidre,  and  the 
blood  of  iesu  crist  his  sone  clenseth  us  fro  al  synne,  if  we  seien  that  we 
hau  no  synne  we  disseyuen  ussiltf  and  treuthe  is  not  in  us.  if  we  know- 
lechen  oure  synnes,  he  is  feithful  and  iust  that  he  forgyve  to  us  oure 
synnes,  and  dense  us  fro  al  wickidnesse.  and  if  we  seien  that  we  hau 
not  synned,  we  maken  him  a  lier,  and  his  word  is  not  in  us. 


Wickliff's  confession  respecting  the  sacrament  of  the 
Lord's  Supper.     See  p.  32. 

We  believe,  as  Christ  and  his  apostles  have  taught  us,  that 
the  sacrament  of  the  altar,  white  and  round,  and  like  to  our 
bread  or  host  unsacred,  is  very  God's  body  in  form  of  bread,  and 
if  it  be  broken  in  three  parts  as  the  church  uses,  or  else  in  a 
thousand,  every  one  of  these  parts  is  the  same  God's  body.  And 
riofht  so  as  the  person  of  Christ  is  very  God  and  very  man,  very 
Godhead,  and  very  manhead,  right  so  as  holy  church  many  hun- 
dred winters  has  trowed,*  the  same  sacrament  is  very  God's 
body,  and  very  bread ;  as  it  is  form  of  God's  body  and  form  of 
bread,  as  Christ  and  his  apostles  teach.  And  therefore  St.  Paul 
never  nameth  it,  but  when  he  calls  it  bread,  and  he,  by  our  belief, 
took  his  knowledge  of  God  in  this:  and  the  argument  of  heretics 
against  this  sentence,  it  is  easy  for  a  Christian  man  to  assolve.f 
And  right  as  it  is  heresy  to  believe  that  Christ  is  a  spirit,  and 
no  body ;  so  it  is  heresy  to  trow  that  this  sacrament  is  God's 
body,  and  no  bread  ;  for  it  is  both  together.  But  the  most 
heresy  that  God  suffered  to  come  to  his  church,  is  to  trow  that 
this  sacrament  is  an  accident  without  a  substance,  and  may  on 
no  wise  be  God's  body ;  for  Christ  said,  by  witness  of  John,  that 
"  this  bread  is  my  body."  And  if  they  say,  that  by  this  skill  J 
holy  church  hath  been  in  heresy  many  hundred  winters,  sooth  ^ 
it  is,  specially  since  the  fiend  was  loosed,  that  was  by  witness  of 
angel  to  John  evangelist,  afler  a  thousand  winters  that  Christ 

*  Believed.  t  Refute.  X  Interpretation.  $  Truth. 


Confession  respecting  the  Sacrament.  47 

was  stenenyde  *  to  heaven.  But  it  is  to  be  supposed  that  many- 
saints  that  died  in  the  mean  time,  before  their  death  were  pured 
of  this  error.  How  great  diversity  is  between  us  that  trow  that 
this  sacrament  is  very  bread  in  its  kind,  and  between  heretics 
that  tell  us  it  is  an  accident  without  a  subject.  For  before  that 
the  fiend,  the  father  of  leasing,!  was  loosed,  this  gabbing  J  was 
never  contrived.  And  how  great  diversity  is  between  us  that 
trow  that  this  sacrament  is  very  bread  in  its  kind,  and  sacra- 
mentally  God's  body,  and  between  heretics  that  trow  and  tell  us 
that  this  sacrament  may  on  no  wise  be  God's  body.  For  I  dare 
surely  say,  that  if  this  were  sooth,  Christ  and  his  saints  died 
heretics,  and  the  more  part  of  holy  church  now  believeth  heresy, 
and  before  devout  men  suppose  that  this  council  of  friars  in 
London,  was  with  the  herydene.  \  For  they  put  a  heresy  upon 
Christ  and  saints  in  heaven,  wherefore  the  earth  trembled. 
Fay  II  land  man's  voice  answered  for  God,  also  it  did  in  time  of 
his  passion,  when  he  was  condemned  to  bodily  death.  Christ 
and  his  mother,  that  in  ground  hath  destroyed  all  heresies,  keep 
his  church  in  right  belief  of  this  sacrament,  and  move  the  king 
and  his  realm  to  ask  sharply  of  his  clerks  this  office,  that  all  his 
possessioners,1T  on  pain  of  losing  all  their  temporalities,  tell  the 
king  and  his  realm,  with  sufficient  grounding,  what  is  this  sacra- 
ment. And  all  the  orders  of  friars,  on  pain  of  tiieir  allegiance, 
tell  the  king  and  his  realm,  with  good  grounding,  what  is  the 
sacrament.  For  I  am  certain  of  the  third  part  of  the  clergy 
that  defend  these  doubts**  that  is  here  said,  that  they  will 
defend  it  on  pain  of  their  lives. 


Lewis  observes  on  this  confession,  "  One  would  wonder  that 
this  paper  should  ever  be  reckoned  a  retractation  of  Dr.  Wiclif's, 
by  any  that  had  seen  and  read  it,  since  he  so  openly  maintains 
in  it  his  opinion  of  the  sacrament,  declares  his  resolution  to 
defend  it  with  his  blood,  and  censures  the  contrary  as  heresy. 
It  seems  that  it  was  not  so  understood  by  Dr.  Wiclif's  judges ; 
for  very  soon  after,  by  the  king's  authority,  he  was  expelled  the 
university."  Walsingham  admits  that  it  was  rather  a  reasser- 
tion  than  a  retractation  of  WicklifF's  doctrines  relative  to  the 
sacrament. 

*  Ascended.  From  various  passages  in  Wickliff's  writings,  it  appears 
that  he  and  others  supposed  that  Satan  had  been  bound  during  the  first 
thousand  years  of  the  Christian  era,  but  that  he  was  loosed  afterwards. 
This  presents  a  painful  idea  of  the  extent  to  which  the  profligacy  and 
persecutions  of  the  Romish  church  had  then  proceeded. 

t  Lies.  I  Idle  prating.  $  Earthquake,  see  p.  29. 

II  In  truth.  ^  Ecclesiastics  allowed  to  hold  lands.        **  Disputes. 


48  Wickliff. — Letter  to  the  Pope. 

Dr.  Wickliff's  letter  of  excuse  to  Pope  Urban  VI. 
(See  p.  32.) 

I  have  joyfully  to  tell  all  true  men  the  belief  that  I  hold,  and 
always  to  the  pope.  For  I  suppose  that  if  my  faith  be  rightful 
and  given  of  God,  the  pope  will  gladly  conserve  it,  and  if  my 
faith  be  error,  the  pope  will  wisely  amend  it.  I  suppose  over 
this,  that  the  gospel  of  Christ  be  part  of  the  body  of  God's  law. 
For  I  believe  that  Jesu  Christ  that  gave  in  his  own  person  this 
gospel,  is  very  God  and  very  Man,  and  by  this  it  passes  all 
other  laws.  I  suppose  over  this,  that  the  pope  be  most  obliged 
to  the  keeping  of  the  gospel  among  all  men  that  live  here. 
For  the  pope  is  the  highest  vicar  that  Christ  has  here  in  earth. 
For  greatness  of  Christ's  vicars  is  not  measured  by  worldly 
greatness,  but  by  this,  that  this  vicar  follows  more  Christ  by 
virtuous  living ;  for  thus  teaches  the  gospel.  That  this  is  the 
sentence  of  Christ  and  of  his  gospel  I  take  as  belief,  that  Christ 
for  time  that  he  walked  here  was  most  poor  man  of  all,  both  in 
spirit  and  in  possessions,  for  Christ  says  that  he  had  nought  for 
to  rest  his  head  on.  And  over  this,  I  take  as  belief  that  no  man 
should  follow  the  pope,  nor  no  saint  that  is  now  in  heaven,  but 
masmuch  as  he  followed  Christ,  for  James  and  John  erred,  and 
Peter  and  Paul  sinned.  Of  this  I  take  as  wholesome  counsel, 
that  the  pope  leave  his  worldly  lordship  to  worldly  lords,  as 
Christ  gave  him,  and  move  speedily  all  his  clerks  to  do  so,  for 
thus  did  Christ,  and  taught  thus  his  disciples,  till  the  fiend  had 
blinded  this  world.  And  if  I  err  in  this  sentence,  I  will  meekly 
be  amended,  if  by  the  death,  if  it  be  skilful  for  that  I  hope  were 
good  to  me.  And  if  I  might  travel  in  my  own  person,  I  would 
with  God's  will  go  to  the  pope.  But  Christ  has  needed  me  to 
the  contrary,  and  taught  me  more  obedience  to  God  than  to 
man.  And  I  suppose  of  our  pope,  that  he  will  not  be  antichrist 
and  reverse  Christ  in  this  working  to  the  contrary  of  Christ's 
will.  For  if  he  summons  against  reason,  by  him  or  any  of  his, 
and  pursue  this  unskilful  summoning,  he  is  an  open  antichrist. 
And  merciful  intent  excused  not  Peter,  that  Christ  called  him 
Satan ;  so  blind  intent  and  wicked  counsel  excuses  not  the  pope 
here,  if  he  ask  of  true  priests  that  they  travel  more  than  they 
may,  it  is  not  excused  by  reason  of  God  that  he  is  not  antichrist. 
For  our  belief  teaches  us,  that  our  blessed  God  suffers  us  not  to 
be  tempted  more  than  we  may,  how  should  a  man  ask  such  ser- 
vice ]  And  therefore  pray  we  to  God  for  our  pope  Urban  VI., 
that  his  holy  intent  be  not  quenched  by  his  enemies.  And 
Christ  that  may  not  lie,  says,  that  the  enemies  of  a  man  are 
especially  his  own  family,  and  this  is  truth  of  men  and  fiends. 


THE  POOR    CAITIFF.* 


BY 


JOHN  WICKLIFF,   D.D. 


*  The  word  caitiff  signifies  a  captive,  or  a  man  in  a  wretched 
state.  The  Rev.  H.  Baber  says,  "Pauper  Rusticus ;  Confessio  dere- 
licti  Pauperis ;  and  the  Pore  Caitif,  are  various  titles  of  the  same 
book,  which  may  with  propriety  be  called.  The  Poor  Man's  Library. 
It  is  a  volume  of  small  tracts,  written  in  English,  for  the  purpose 
of  instructing  the  lower  orders  of  the  community  in  the  most  useful 
precepts  of  the  Christian  religion." 

There  are  several  copies  of  this  work  in  existence  in  the  British 
Museum  and  other  public  libraries.  It  appears  to  have  been  wide- 
ly circulated,  although  the  invention  of  printing  was  not  then 
known.  The  present  attempt  is  the  first  that  has  been  made  to 
give  any  portion  of  it  to  the  public,  excepting  a  few  detached  sen- 
tences. The  whole  is  here  given  except  that  the  object  and  limits 
of  the  present  work  rendered  some  compression  necessary.  Several 
quotations  firom  the  fathers,  occasional  repetitions,  and  some  other 
passages,  have  therefore  been  omitted. 

The  tracts  contained  in  this  collection  are,  Of  the  Belief; — On  the 
Ten  Commandments ; — On  the  Lord's  Prayer ; — Of  Perfect  Life,  or 
the  Counsel  of  Christ; — Of  Temptation,  or,  of  Virtuous  Patience; — 
The  Charter  of  our  Heavenly  Heritage ; — The  Armour  of  Heaven, 
or,  Of  Ghostly  Battle ; — To  Love  Jesus ; — Of  the  Love  of  Jesus ; — 
Of  Meekness; — Of  Man's  Will; — Of  Active  Life  and  Contemplative 
Life.  There  is  another  piece.  On  Chastity,  which  is  omitted;  it 
contains  several  Romish  legends,  and  is  not  suitable  for  the  present 
collection. 


WICKLIFF.  6  49 


THE    PROLOGUE. 


This  treatise,  compiled  of  a  poor  caitiff  needing  the  spiritual  help 
of  all  Christian  people,  by  the  great  mercy  and  help  of  God,  shall 
teach  simple  men  and  women  of  good  will,  the  right  way  to  heaven, 
without  multiplication  of  many  books,  if  they  will  busy  themselves 
to  have  it  in  mind,  and  work  thereafter.  And  as  a  child  desiring  to 
be  a  learned  man,  begins  first  at  the  ground,  that  is,  at  his  A,  B,  C ; 
so  he  thus  desiring  to  speed,  begins  at  the  ground  of  health,*  that 
is,  Christian  man's  belief;  for  without  belief,!  it  is  impossible,  as 
St.  Paul  saith,  that  any  man  please  God.  But  as  belief  by  itself  is 
not  sufficient  to  men's  salvation,  without  good  works,  as  Christ  saith 
by  his  apostle  St.  James,t  he  proposes  with  God's  help,  to  speak 
upon  each  of  the  commandments  of  God,  in  which  are  contained 
charitable  works,§  that  belong  to  belief.  And  since  it  is  hard  to  ob- 
tain aught  of  God  in  prayer  till  the  man  truly  believes,  and  lives  af- 
ter  his  commands,  as  he  saith  in  the  gospel,  Whereto  say  ye  to  me, 
Lord,  Lord,  and  do  not  the  things  that  I  say  ?  Therefore  after  going 
through  the  commandments,  he  thinks,  with  the  help  and  mercy  of 
God,  to  show  forth  the  prayer  that  Christ  Jesus  taught  his  disciples, 
that  is,  the  paternoster;  and  after  these,  some  short  sentences  ex- 
citing  men  to  heavenly  desire ;  for  thus  it  behoves  to  climb,  as  by  a 
ladder  of  divers  steps,  from  the  ground  of  belief,  into  the  keeping 
of  God's  commands ;  and  so  up  from  virtue  to  virtue  till  he  see  the 
God  of  Zion,  reigning  in  everlasting  bliss.  Which  may  he  grant  to 
us,  who  liveth  and  reigneth,  without  end,  mercifiil  God.     Amen. 

*  Salvation. 

t  Faith. 

X  James  ii.  17 — 20.  From  the  pages  that  follow,  the  reader  will 
find  that  Wickliff  had  no  intention  to  teach  that  justification  Com- 
eth by  works,  but  to  show  the  inseparable  connexion  of  faith  and 
works,  the  latter  being  the  fruits  and  evidences  of  the  former,  and  a 
proof  that  it  is  not  mere  empty  credence  like  that  of  devils,  James 
ii.  19. 

§  The  works  of  charity  or  love. 


50 


THE 


POOR    CAITIFF. 


ON  THE  BELIEF. 

The  ground  of  all  goodness  is  steadfast  faith,  or  belief 
This,  through  grace  and  mercy,  is  obtained  of  God.  Faith 
was  the  principal  ground  that  enabled  the  woman  of  Ca- 
naan to  obtain  health  of  soul  and  of  body  of  Christ,  for  her 
daughter,  who  was  evil  treated  of  a  devil,  as  the  gospel 
witnesseth.  And  the  centurion  was  much  praised  of  Christ 
for  the  steadfast  belief  that  he  had  in  the  power  of  his  God- 
head. Faith  is  likened  to  the  loadstar,*  for  it  showeth  the 
haven  of  grace  to  men  rowing  in  the  sea  of  this  world. 
Faith  is  the  eastern  star  that  leads  spiritual  kingsf  to  wor- 
ship Jesus  Christ,  through  withstanding  of  sin,  as  the  east 
star  led  three  kings  when  Cluist  was  born.  Faith  or  belief 
is  as  a  stone  lying  in  the  foundation  of  a  strong  building, 
that  beareth  up  all  the  work.  For  as  the  building  standeth 
stiffly  that  is  well  grounded  upon  a  stone,  so  each  virtuous 
deed  is  strong  when  it  is  grounded  upon  the  solidity  of  be- 
lief. For  upon  this  stone,  that  is,  solid  faith,  Christ  said 
that  he  would  build  his  church,  that  is,  man's  soul.  A 
man  that  hath  lost  his  right  eye  is  unable  to  defend  himself 
in  battle,  for  his  shield  hides  his  left  eye,  and  so  he  has  no 
sight  to  defend  himself  from  his  enemy ;  even  so  he  that 
has  lost  the  right  eye  of  true  faith,  is  unable  to  withstand 
or  fight  against  his  spiritual  enemy,  the  devil.  Saints,  as 
St.  Paul  saith,  through  steadfastness  and  true  faith,  over- 
came kingdoms,  Heb.  xi.  They  overcame  the  kingdom  of 
their  flesh  through  holiness  of  soul  and  body;  and  the 
kingdom  of  the  world  by  setting  at  nought  riches ;  and  the 
kingdom  of  the  fiend  through  patience  and  meekness. 
The  want  of  steadfast  faith  is  the  chief  cause  why  men 

*  The  pole  star,  by  which  mariners  used  to  steer  their  course  at 
nii^ht  before  the  invention  of  the  compass. 
t  Rev.  i.  6.  V.  10. 

51 


62  Wic1cliff,—The  Poor  Caitiff. 

fall  into  deadly  sin.  For  if  a  man  truly  believed  that  soon 
after  he  committed  a  sin,  he  should  lose  one  of  his  limbs,  he 
would  through  that  belief  keep  himself,  and  flee  from  that 
sin.  How  much  more  if  he  believed  that  God  would  pun- 
ish him  in  body  and  soul  for  evermore,  if  he  died  in  that 
sin?  If  man's  belief  and  trust  were  firmly  set  in  God,  all 
fear  of  man,  fantasies,  and  fear  of  this  world,  would  grieve 
him  but  little,  or  not  at  all.  Christ  said  to  his  disciples,  that 
if  their  faith  were  as  great  as  the  seed  of  mustard,  and  they 
should  say  to  this  hill.  Pass  hence,  it  should  pass;  and  no- 
thing should  be  impossible  to  them.  St.  Jerome  saith  that 
faith  is  likened  to  the  corn  of  seed.  If  the  corn  of  seed  be 
not  broken,  the  virtue  thereof  is  not  known ;  but  the  more  it 
is  pounded,  even  the  stronger  it  smelleth;  even  so  a  man 
who  is  firmly  grounded  in  the  faith,  the  more  he  is  pounded 
by  persecution,  the  greater  and  the  more  fervent  is  his  be- 
lief Thus  if  man's  faith  were  as  great  as  the  mustard 
seed,  he  should  remove  from  himself  the  hill  of  pride,  and 
all  other  false  deceits  of  the  fiend. 

This  faith  maketh  our  souls  so  able  to  receive  heavenly 
gifts,  that  we  may  get  whatever  we  desire  of  the  faithful 
Lord.  Oh,  blessed  is  the  soul  that  believeth  right  and 
liveth  well,  and  in  well  living  keepeth  true  faith.  While 
Peter  had  true  faith,  he  went  upon  the  sea  as  upon  dry 
land;  but  when  the  firmness  of  his  faith  failed,  he  began  to 
sink,  and  therefore  Christ  reproved  him  as  of  little  faith. 
Thus  it  fares  with  us,  who  are  staggering  and  unsteadfast 
with  the  wind  of  each  temptation  or  fear.  Therefore, 
brethren,  let  us  set  all  our  belief  and  full  trust  on  Him  who 
is  almighty,  and  not  in  any  vain  thing  that  may  fail  in  any 
time.  Trust  we  steadfastly  that  nothing  may  grieve  us 
further  than  He  will  suffer  it,  and  all  things  which  he  send- 
eth  come  for  the  best.  And  let  no  wealth  of  this  failing 
world,  neither  tribulation,  draw  our  hearts  from  firm  belief 
in  God.  Let  us  not  put  our  belief  or  trust  in  charms,  or  in 
dreams,  or  any  other  fantasies;  but  only  in  Almighty  God. 
For  it  is  full  perilous,  as  holy  doctors  say,  to  scatter  man's 
belief  about  any  such.  And  let  each  man  and  woman  take 
heed  to  themselves,  for  good  living  makes  man  to  have  firm 
belief  and  trust  in  God,  and  evil  works  draw  him  into 
despair,  as  John  Chrysostom  saith. 

After  the  ascension  of  Christ,  the  Holy  Ghost  taught  his 
apostles  all  truth  needful  to  the  soul ;  and  by  his  teaching 
they  twelve  settled  together  twelve  articles,  which  all  that 


On  the  Belief,  53 

will  be  saved  must  believe.*  The  first  article  of  belief  St. 
Peter  put  into  the  creed,  saying,  /  believe  in  God,  Father 
almighty,  Maker  of  heaven  and  earth.  To  believe  to  God, 
is  one  thing;  to  believe  in  God,  is  another.  The  first  both 
evil  men  and  good  men  have;  but  the  second  none  but 
good  men  have.  The  fiends  believe  to  God,  that  is,  that 
he  is  true,  and  that  his  words  are  truth :  and  yet  some  men 
and  women  fail  of  this  point!  For  if  they  truly  believed 
that  the  words  of  God  are  true,  which  he  speaketh  in  holy 
writ,  against  their  sinful  living,  they  would  amend  their  de- 
faults, either  for  dread  or  for  love.  To  believe  in  God,  as 
St.  Augustine  saith,  is  in  belief  to  cleave  to  God  through 
love,  and  to  seek  busily  to  fulfil  his  will :  for  no  man  truly 
believeth  in  God,  but  he  that  loveth  God,  and  by  his  good 
living  believeth  to  have  bliss  of  God,  as  a  great  doctor  saith. 
And  no  man  sinneth  against  God  but  he  fails  in  belief, 
which  is  the  ground  of  all  good  works.  As  the  same  doc- 
tor saith.  In  that  he  is  Father,  he  will  mildly  do  mercy  to 
men  forsaking  sin ;  and  in  that  he  is  almighty,  he  is  ready 
and  of  power  to  punish  all  those  who  will  not  leave  their 
sin.  We  should  believe  that  God  the  Father,  being  al- 
mighty, without  beginning  and  ending,  made  heaven,  earth, 
and  all  creatures  of  nought,  through  his  word. 

St.  Andrew  said,  /  believe  in  Jesus  Christ,  his  only  Son, 
our  Lord.  This  article  pertains  to  the  Godhead  of  the  Son, 
the  second  person  in  the  Holy  Trinity.  We  should  believe 
that  Jesus  Christ  the  Son,  is  equal  with  the  Father,  with- 
out beginning  and  ending,  equal  in  might,  and  all  one  in 
might,  equal  in  goodness,  and  all  one  in  goodness;  and 
that  the  Son  doeth  nothing  without  the  Father;  and  these 
two  persons  are  one  almighty  God,  without  beginning  and 
ending.  Jesus  Christ,  God's  Son,  and  in  like  manner 
mighty  with  God  the  Father,  is  said  plainly  to  be  our  Lord 
by  double  right ;  for  he  bought  us  with  his  precious  blood, 
and  because  he  shall  be  our  Judge,  and  pronounce  our 
sentence. 

*  This  account  of  the  twelve  apostles  having  united  to  compose  the 
creed  which  goes  by  their  name,  is  given  by  Ambrose,  also  by  Ruffi- 
nus,  and  other  ancient  ecclesiastical  historians.  The  ascribing  of 
each  article  to  a  particular  apostle,  is  mentioned  in  a  sermon  attri- 
buted to  Augustine.  The  tradition  has  been  justly  questioned,  and 
although  this  symbol  of  Christian  doctrine  was  of  high  antiquity  in 
the  primitive  church,  it  received  additions  and  alterations  at  differ- 
ent  periods.  See  lord  King's  history  of  the  Apostles'  Creed,  and 
bishop  Pearson  on  the  Creed.  This  legend,  however,  does  not  involve 
any  erroneous  doctrine. 

5* 


54  Wicklif.—The  Poor  Caitiff, 

St.  James,  the  son  of  Zebedee,  said,  /  believe  that  he  is 
conceived  of  the  Holy  Ghost,  and  born  of  the  Virgin  Mary. 
This  is  the  first  article  belonging  to  the  manhood  of  Christ. 
We  should  believe  that  Christ,  the  Son  of  God,  the  second 
person  of  the  Holy  Trinity,  took  flesh  and  blood  truly  of 
the  virgin  by  the  Holy  Ghost,  and  came  into  this  world, 
very  God  and  man  together. 

St.  John  the  evangelist  said,  I  believe  that  he  suffered 
pain  under  Pontius  Pilate,  upon  the  cross,  died  and  was 
buried.  Here  we  should  believe  that  the  same  Jesus  Christ, 
very  God  and  man,  in  the  same  flesh  that  he  took  of  the 
virgin  Mary,  endured  hard  pain  and  suflferings,  and  even 
bodily  death,  by  the  doom  of  Pilate,  judge  of  that  province, 
without  impairing  of  his  Godhead.  Christ  bodily  suffered 
hard  pain,  for  we  should  have  sufferance  or  patience  in  our 
adversities  and  tribulations.  He  suffered  meekly  and  never 
trespassed,  for  we  should  suffer  willingly,  who  have  much 
trespassed.  Christ  was  crucified,  for  we  should  chastise  our 
flesh  by  penance,*  withstanding  sins  and  unlawful  lusts ; 
Christ  died  on  the  cross  bodily,  that  we  should  endure  the 
cross  of  penance,  withstanding  sin  to  our  lives'  end. 

The  cross  of  penance  hath  four  parts.  The  first  is  sor- 
row for  losing  the  love  of  God ;  the  second  is  sorrow  for 
losing  the  joy  of  heaven ;  the  third  is  sorrow  for  deserving 
the  pain  of  hell ;  and  the  fourth  is  sorrow  for  serving  to  the 
fiend  and  sin.  Christ  was  buried:  let  this  remind  us  that 
we  hide  our  good  deeds  from  the  favour  and  estimation  of 
the  world,  and  remember  that  the  earth  is  naturally  the  in- 
heritor of  our  mortal  flesh,  that  our  thoughts  may  be  closed 
from  the  lusts  of  this  world,  steadfastly  having  in  mind  the 
dreadful  pains  and  death  of  Christ. 

St.  Thomas  of  India  said,  /  believe  that  he  went  down  to 
hell,  and  the  third  day  he  rose  from  death  to  life.  Here 
we  should  believe  that  Christ's  body  lay  dead  in  the  sepul- 
chre, without  the  soul,  till  the  third  day ;  that  he  rose  from 
death  to  life ;  but  the  Godhead  departed  not  from  the  body, 
neither  from  the  soul,  and  after  that  the  soul  was  departed 
from  the  body,  it  went  down  to  hell  if  and  delivered  the  holy 

*  Penance  is  often  used  to  express  repentance.  It  is  evident  the 
reformer  here  means  true  repentance,  and  not  the  bodily  penances  of 
the  church  of  Rome,  as  he  refers  to  mental  operations. 

tThis  interpretation  of  the  words  of  the  creed  was  held  by  Luther, 
Melancthon,  and  most  of  the  reformers,  British  as  well  as  foreign.  It 
is  hardly  needful  to  add  that  a  more  general  sense  is  now  usually 
adopted  in  the  protestant  churches,  considering  it  to  refer  to  the 


On  the  Belief.  55 

souls  that  were  there,  through  virtue  of  the  Godhead.  Christ 
went  down  into  hell,  giving  us  an  example  that  we  go 
thither  by  inward  thought  while  we  live;  having  mind 
upon  the  bitter  pains  which  are  there,  that  we  come  not 
thither  after  this  life.  Also  he  rose  the  third  day,  in  body 
and  soul  together,  very  God  and  very  man,  everlasting. 
He  would  not  rise  before  the  third  day,  to  show  the  time 
that  he  was  verily  dead  in  body.  For  if  he  had  risen 
quickly,  it  had  not  been  believed  that  he  was  verily  dead. 
And  as  each  word  of  true  witnessing  is  confirmed  by  the 
mouth  of  two  or  three,  so  that  Christ  was  verily  dead  in  the 
body,  may  be  known  by  his  lying  in  the  tomb  till  the  third 
day.  On  the  third  day  he  rose  from  death,  in  token  that 
the  light  of  his  death  had  destroyed  our  double  death,  both 
of  Adam  and  of  ourselves;  and  that  we  should  rise  from 
spiritual  death  by  three  manner  of  medicines ;  by  contrition 
or  sorrow  of  heart,  by  confession,  and  satisfaction. 

St.  James,  the  son  of  Alpheus,  said,  /  believe  that  he 
ascended  to  heaven,  and  there  sitteth  on  the  right  hand  of 
God,  the  Father  almighty.  Here  we  should  believe  that 
Jesus  Christ,  very  God  and  very  man,  everlasting,  appear- 
ed to  his  disciples  after  his  rising  from  the  dead,  teaching 
them  of  the  kingdom  of  heaven,  and  eating  v/ith  them  to 
show  that  he  was  very  man  as  before  his  death,  ascending 
into  heaven  raised  mankind  above  all  orders  of  angels.  He 
ascended  to  open  the  gate  of  heaven,  he  ascended  to  show 
the  way  to  men,  and  to  lead  man  with  him,  he  ascended  to 
pray  the  Father  for  mankind. 

St.  Philip  said,  /  believe  that  he  is  to  come,  to  doom  the 
quick  and  dead.  Here  we  should  believe  that  the  same 
Jesus  Christ,  very  God  and  very  man,  shall  come  to  the 
judgment  in  the  same  manner,  and  with  the  same  wounds 
that  he  suffered  and  bare  with  him  to  heaven,  and  shall 
doom  all  mankind,  both  good  and  evil,  according  to  their 
deeds. 

That  shall  be  a  dreadful  doom,  and  a  fearful  doomsman. 
For  Christ,  who  shall  be  Judge  there,  is  now  meek  as  a 
lamb,  and  ready  to  bow  to  mercy;  but  there  he  will  be 
stern  as  a  lion  to  all  that  are  damnable,  and  doom  according 
to  righteousness.     Before  the  stern  Doomsman,  beholding 

unseen  world,  according  to  the  correct  derivation  of  the  word  used. 
The  deliverance  of  the  souls  departed  is  founded  on  an  erroneous  in- 
terpretation of  the  text,  1  Peter  iii.  19.  one  of  the  supports  of  the 
doctrine  of  purgatory,  resorted  to  by  the  church  of  Rome. 


56  Wicklif.—The  Poor  Caitiff. 

all  saints,  angels,  and  fiends,  as  John  Chrysostom  saith,  all 
men  and  women  shall  yield  reckoning  of  all  their  living  in 
earth;  of  all  the  deeds  that  they  have  done;  for  what  in- 
tent and  to  whose  worship  they  wrought  them ;  and  not 
only  of  great  trespasses,  but  also  of  those  that  seem  but 
small.  For  of  each  idle  word  man  shall  account  there,  as 
Christ  saith  himself.  For  as  Isidore  saith,  "  Each  word  that 
edifies  not  the  hearer  turns  into  peril  to  the  speaker."  That  is 
an  idle  word,  as  Jerome  saith,  which  profits  not  the  speaker, 
neither  the  hearer.  And  since  reckoning  shall  be  holden 
of  such,  much  more  and  without  comparison,  harder  reck- 
oning shall  be  of  sinful  speech,  as  of  backbiting,  slandering, 
scorning,  false  accusing,  lying,  swearing,  cursing,  and 
licentious  speech.  Also  man  shall  yield  reckoning  of  all  the 
thoughts  of  his  heart  that  inclined  to  any  sin,  as  God  saith 
by  his  prophet.  And  not  only  we  shall  account  for  deeds 
done,  which  we  should  not  have  done,  but  also  of  deeds  left 
undone,  that  we  should  have  done.  As  those  that  have 
not  done  works  of  mercy  to  poor  needy  folk,  nor  given  to 
them,  nor  lent  to  them,  nor  helped  them  in  their  suffering, 
as  Christ  shall  rehearse  at  the  doom,  as  he  himself  saith. 

Also  of  all  the  time  that  man  hath  in  earth,  he  shall  yield 
reckoning,  how  he  has  spent  it,  as  it  is  written  in  the  book 
of  mourning.*  And  therefore  saith  Bernard,  "  All  the 
time  given  to  man,  God  shall  seek  how  he  hath  spent  it." 
And  of  misspending  time,  Anselm  speaks,  saying  to  man, 
"  O  thou  unprofitable  and  dry  tree,  worthy  everlasting  fire, 
what  shalt  thou  answer  in  that  day  when  all  the  time  given 
to  thee  shall  be  asked  how  thou  hast  spent  it?"  Also  man 
shall  account  there  of  all  his  worldly  goods,  how  he  has 
gotten  them,  kept,  spent,  and  lent  them.  As  Christ  mean- 
eth  by  the  spiritual  understanding  of  the  ten  pieces  of 
money  and  the  five  talents.  Also  of  all  powers  of  body,  as 
strength,  comeliness,  swiftness,  skill  of  body — in  whose 
service  these  have  been  spent. 

Also  each  man  shall  yield  reckoning  of  the  keeping  of 
his  own  soul.  For  if  a  king  had  a  daughter  like  to  him- 
self, to  whom  he  thought  to  give  great  dignity  and  worship, 
and  took  her  to  any  of  his  realm  to  keep ;  the  more  negli- 
gent that  man  were  about  her  keeping,  the  stricter  reckoning 
the  king  would  ask  of  him  for  her.  What  then  shall  the 
King  of  heaven  do  to  him  to  whom  he  hath  committed  a 
daughter  most  like  to  himself,  that  is  to  say,  man's  soul ; 
*  Lamentations. 


On  the  Belief,  57 

the  much  loved  daughter  of  this  King,  and  ordained  to  great 
honour  in  the  bliss  of  heaven,  if  this  man  keep  her  reck- 
lessly? Therefore  God  commandeth  in  the  book  of  his  law, 
that  each  man  carefully  keep  his  own  soul.  The  father 
and  mother  also  shall  account  for  their  children  whom  they 
chastise  not;  as  is  expressed  in  holy  writ,  how  Eli  was 
punished  for  his  sons,  because  he  chastised  them  not,  as  he 
should  have  done.  Also  the  prelate  or  the  curate  shall  ac- 
count for  his  subjects,  how  he  taught  them  by  living  and 
by  word;  as  God  saith  by  his  prophet,  a  great  dread  shall 
be  at  his  doom. 

Of  the  multitude  of  accusers,  man's  own  conscience, 
which  is  defiled  with  sin  and  not  amended,  shall  accuse 
him,  not  privily  but  openly.  Also  a  man's  own  sins,  which 
he  would  not  leave,  shall  accuse  him.  As  a  stolen  thing  tied 
to  a  thief's  neck,  accuses  him,  so  shall  sins  not  amended  in 
this  life  accuse  sinful  wretches.  Also  holy  writ  shall  accuse 
them  that  know  it,  and  heard  it,  and  lived  not  thereafter. 
Such  shall  bear  with  them  the  sentence  of  condemnation,  as 
Uriah  bare  with  him  the  sentence  of  his  own  death.*  And 
in  example  hereof  Christ  said,  that  Moses'  law  shall  accuse 
the  Jews.  Also  God's  creatures  which  a  man  has  used 
out  of  measure  and  in  sin,  shall  accuse  him  there,  and 
be  as  ready  to  take  vengeance  upon  him  as  they  were  before 
to  serve  him.  The  fiends  also  shall  be  ready  there,  accusing 
sinful  men  and  women,  for  they,  as  traitors,  enticed  to  the 
sin,  and  when  the  sin  is  done  they  will  accuse  man 
thereof.  And  therefore  in  the  book  of  Revelation  the  fiend  is 
called  accuser  of  Christian  men.  And  as  Augustine  saith, 
then  shall  the  adversary  say,  "  Thou  righteous  Judge, 
doom  these  to  be  mine  for  sin  which  they  have  wrought, 
who  would  not  be  thine  by  grace.  Thine  they  were  by 
nature,  for  thou  madest  them  of  nought,  but  mine  they  are 
now,  through  sin  and  wretchedness,  which  they  have 
wrought.  Thine  they  were,  for  by  thy  passion  thou  hast 
bought  them ;  mine  they  are  now,  for  they  did  the  sin  that 
I  put  into  their  thought.  To  thee  they  were  disobedient, 
to  me  they  were  obedient,  and  to  my  enticing.  Of  thee 
they  took  the  garment  of  holiness,  of  me  have  they  taken 
this  coat  of  sin  and  filth.  Thy  garment  they  have  lost, 
and  with  mine  they  have  come  hither.  Righteous  Judge, 
doom  these  to  be  mine,  and  to  be  damned  with  me."  Alas! 
where  shall  that  wretch  abide  who  is  so  hard  beset? 
*  2  Sam.  xi.  14. 


58  Wickliff.—The  Poor  Caitiff. 

Also  the  benefits  which  men  have  received  of  God, 
who  did  not  worship  him  with  due  service  for  them,  shall 
accuse  them,  and  be  alleged  against  them.  And  it  is 
shown  in  holy  writ  where  the  angel  came  to  the  place  of 
weeping,*  (by  which  place  is  understood  the  doom,  for 
there  shall  be  weeping  and  wailing,  as  John  saith  in  the 
book  of  Revelation.)  And  there  he  rehearsed  the  benefits 
which  God  hath  done  to  the  people,  and  reproved  the 
people,  for  they  had  not  them  in  mind,  and  worshipped  him 
not  for  them.  And  the  torment  which  Christ  suffered  in 
time  of  his  passion,  both  wounds,  cross,  nails,  and  spear, 
shall  accuse  sinful  men,  as  Bernard  saith. 

Therefore  all  Christian  people  have  steadfast  minds  upon 
this  sentence,  and  flee  the  unlawful  lusts  of  your  flesh,  and 
covetings,  and  deceits  of  this  deceivable  world;  and  believe 
ye  and  have  ye  steadfastly  in  mind,  that  Christ  shall  appear 
in  the  judgment,  stern  as  a  lion  to  wicked  men's  sight,  and 
doom  both  quick  and  dead.  Of  the  great  dread  of  that 
day  God  speaks  by  the  prophet  Joel.  The  day  of  the 
Lord  shall  be  a  great  day  of  deliverance,  a  day  of  wrath, 
and  of  vengeance,  of  misery,  of  bitterness ;  the  day  of  com- 
plaining and  of  accusing,  the  day  of  dread  and  of  trembling, 
the  day  of  crying  and  of  sorrow,  the  day  of  darkness  and 
of  mourning,  the  day  of  calamity  and  of  bitterness ;  a  dread- 
ful day  of  parting  Irom  God  for  ever,  as  Anselm  rehearses. 

St.  Bartholomew  said,  I  believe  in  the  Holy  Ghost.  Here 
we  should  believe  that  the  Holy  Ghost,  the  third  person  in 
the  Holy  Trinity,  is  very  God,  without  beginning  and  end- 
ing, and  equal  in  wisdom,  might,  and  goodness,  with  the 
Father  and  the  Son,  and  that  these  three  persons  of  the 
Holy  Trinity  are  one  almighty  God ;  and  each  one  mighty, 
and  all  one  might;  and  endless  good,  and  all  one  good- 
ness; and  endless  truth,  and  endless  wisdom,  and  endless 
love,  and  endless  righteous,  and  endless  mercifiil ;  all  are 
one  truth,  one  wisdom,  one  beauty,  one  love,  one  right- 
eousness, and  one  mercy. 

St.  Matthew  said,  /  believe  in  the  holy  church,  and 
communing  of  saints.'[     We  should  believe  the  communion 

*  Or  Bochim,  Judges  ii. 

t  WicklifF  then  states  that  the  holy  church  is  divided  into  three 
parts.  One,  tlie  church  militant  here  on  earth ;  another,  the  purga- 
tory  of  souls  abiding  the  great  mercy  of  God ;  the  third  part  is  in 
heaven,  Christ  that  is  Head  of  all  holy  church,  with  his  saints.  It 
has  been  already  observed  that  WicklifF  had  not  fully  renounced  the 
error  of  purgatory,  one  of  the  earliest  that  crept  into  the  church,  and 


On  the  Belief,  59 

of  saints,  that  is,  that  each  of  the  three  parts  of  holy  church 
takes  part  of  the  other's  goodness,  and  helps  the  other. 
The  part  that  is  in  heaven  helps  the  other  two  parts,  pray- 
ing for  them,  as  Bernard  saith:  and  the  other  two  parts 
are  said  to  help  them  that  are  in  heaven,  when  their  bliss 
and  joy  is  increased  by  the  fellowship  of  the  others.  For 
the  more  there  are,  the  more  is  their  bliss,  and  thus  each  of 
these  three  parties  communes  with  the  other. 

St.  Simon  said,  I  believe  forgiveness  of  sins.  Here  we 
should  believe  that  they  who  amend  their  life,  doing  true 
penance,*  with  leaving  off  sin  and  keeping  God's  com- 
mandments, and  ending  in  love,  shall  have  forgiveness  of 
all  their  sins.  And  Christ,  through  his  passion  and  death, 
got  for  us  of  his  Father  forgiveness  of  our  sins. 

St.  Jude  said,  /  believe  the  rising  of  the  body.  Here 
we  should  believe  that  all  mankind  shall  rise  at  the  day  of 
doom,  from  death  to  life,  in  body  and  soul  together,  each  in 
his  own  kind,  and  in  his  own  body,  incorruptible  and  im- 
mortal. And  though  the  body  were  burned  with  fire,  and 
the  powder  thereof  thrown  into  the  four  seas  that  go  about 
the  world,  yet  the  soul  and  it  shall  come  together  again, 
and  rise  from  death  to  life,  at  the  dreadful  doom,  and  from 
that  day  forward  never  after  depart.  And  they  that  have 
evil  lived,  and  ended  in  deadly  sin,  shall  go  in  body  and 
soul  to  pain  for  evermore,  and  they  that  have  lived  well 
and  kept  the  commands  of  God,  and  fulfilled  the  deeds  of 
mercy  after  their  power,  and  ended  in  charity  to  God  and 
man,  shall  go,  body  and  soul  together,  to  bliss  for  evermore. 

Of  which  bliss  and  life  St.  Matthias  spake  in  the  last 
article,  where  he  saith.  And  I  believe  in  everlasting  life. 
In  that  everlasting  life  of  joy  and  bliss,  good  men  and 
women  that  ended  well,  shall  dwell  in  body  and  soul,  world 
without  end. 

That  life  may  He  to  us  grant  who  bought  us  with 

HIS  LIFE  blood.      AmEN. 

one  of  the  most  difficult  to  cast  off.  It  is  however  sufficient  to  notice, 
that  WicklifF  admits  this  erroneous  doctrine  without  the  particulars 
by  which  the  church  of  Rome  made  it  the  great  support  of  its  power. 
His  own  views  also  gradually  advanced  to  more  perfect  knowledge  of 
the  truth,  thus  we  find  in  this  treatise  the  sacrament  of  the  altar  is 
mentioned  in  terms  more  accordant  with  the  doctrines  of  the  Romish 
church,  than  in  Wickliff's  Wicket,  and  other  tracts  upon  that  subject. 
See  also  the  remarks  on  Wickliff's  opinions  in  a  preceding  page. 
'"  Repentance. 


60  WicUiff,—The  Poor  Caitif. 


ON  THE  TEN  COMMANDMENTS. 

THE  PROLOGUE  TO  THE  TEN  COMMANDMENTS. 

A  MAN  asked  Christ  what  he  should  do  for  to  have  the 
life  that  shall  last  for  ever,  and  Christ  said  to  him,  If  thou 
wilt  enter  into  everlasting  life,  keep  the  commandments. 
By  this  answer  of  Christ,  each  man  may  understand  that 
there  is  no  other  way  to  heaven,  without  keeping  these 
commands,  and  therefore  each  man  and  woman  who  desires 
speedily  to  come  to  that  life,  which  shall  last  for  ever,  let  him 
do  his  business  with  all  strength  of  body  and  soul  to  keep 
these  commandments,  and  despise  all  sophistries  and  argu- 
ments of  false  flatterers  and  heretics,  who  both  in  work  and 
word  despise  these  commandments,  and  with  false  feigned 
arguments  reply  against  simple  men,  saying  that  it  is  not 
lawful  to  be  busy  about  the  keeping  of  them;  yea,  and 
saying  that  it  is  needful  sometimes  to  break  them.*  But 
as  Jannes  and  Jambres,  the  philosophers  of  Pharaoh,  with- 
stood Moses,  through  their  witchcraft,  when  he  was  about  to 
deliver  God's  people  out  of  the  thraldom  of  Pharaoh,  so 
these  men,  confused  in  understanding,  withstand  true  teach- 
ing, through  which  God's  people  should  be  delivered  out  of 
the  thraldom  of  the  devil.  But  all  their  sophistries  shall 
not  serve  them  at  the  last;  if  they  be  not  found  keeping, 
and  in  full  will  keep,  these  commandments  of  God;  for  all 
other  ceremonies,  without  keeping  these  commandments,  are 
nothing  worth,  as  St.  Paul  witnesses.f 

Almighty  God  wrote  ten  commands  in  two  tables  of  stone, 
in  token  that  the  hearts  of  his  people  were  full  hard  to  love 

*The  doctrines  sanctioned  by  the  church  of  Rome  went  to  this 
extent.  Aquinas  taught  that  venial  sins  do  not  cause  any  stain  in 
the  soul.  Cajetan  asserted  that  to  commit  venial  sin,  even  out  of  con- 
tempt, is  not  mortal  sin.  It  is  hardly  necessary  to  add,  that  the  Holy 
Scripture  draws  no  such  lines  of  distinction  between  sins  as  the 
church  of  Rome  has  done,  refining  until  the  breach  of  each  com- 
mandment  is  treated  as  venial.  For  a  variety  of  authorities  from 
Romish  writers  on  this  subject,  sec  a  work  entitled,  The  Picture  of 
Popery.  Lond.  1716.  It  may  be  added,  that  Aquinas  and  others  assert 
that  the  smallness  of  a  thing  in  all  cases  excuses  from  mortal  sin. 

t  This  description  of  the  Romish  casuists  whose  authority  was  much 
regarded  in  that  day  is  very  just.  The  straight  forward  statements 
of  WicklifF  presented  a  striking  contrast  to  their  sophistries. 


On  the  Commandments.  61 

him,  and  gave  them  to  Moses,  his  servant,  to  teach  them  to 
his  people.  And  he  promised  that  those  who  would  be 
obedient  and  keep  them,  should  have  his  blessing-,  and 
prosperity,  and  wealth,  and  they  that  would  not,  should 
have  his  curse,  and  great  sorrow,  and  mischief,  as  it  is  ex- 
pressed in  the  fifth  book  of  holy  writ. 

Three,  [four]  commandments  were  written  in  the  first 
table,  and  seven  [six]  in  the  other.*  The  three  [four]  first 
teach  how  men  should  love  God,  and  the  other  seven  [six] 
teach  what  man  should  do  to  his  fellow  Christian,  and  what 
he  shall  not  do.  And  these  commandments  are  so  hard 
knitted  together,  that  he  who  loves  God  fully,  loves  his 
fellow  Christians,  and  whosoever  loves  not  them,  he  loves 
not  God.  For  whoso  loves  not  his  neighbour  whom  he 
may  see  with  his  eyes,  how  may  he  love  God  whom  he 
seeth  not?  as  St.  John  saith. 

THE  FIRST  (and  SECONd)  COMMANDMENT. 

The  FIRST  command,  God  commandeth  in  these  words; 
saying,  "  I  am  thy  Lord  God,  that  led  thee  out  of  Egypt, 
out  of  the  house  of  thraldom,  and  bondage.  Thou  shalt 
not  have  strange  gods  before  me.  Thou  shalt  not  make  to 
thee  a  graven  image,  neither  any  likeness  which  is  in  hea- 
ve»n  above,  and  which  is  in  earth  beneath,  nor  of  those 
things  that  are  in  waters  under  the  earth.  Thou  shalt  not 
pray  to  them,  nor  worship  them  in  soul.  I  am  thy  Lord 
God,  a  strong  jealous  lover;  visiting  the  wickedness  of  fa- 
thers on  the  children,  unto  the  third  and  fourth  generation 
of  them  that  hated  me ;  and  doing  mercy  unto  a  thousand 
of  them  that  love  me,  and  keep  my  commandments." 

Our  Lord  God  said  all  these  words,  and  they  are  charged 
with  more  wisdom  than  we  can  tell.  As  for  the  first  clause, 
we  shall  understand  that  Almighty  God  chose  the  children 
of  Israel,  who  came  of  Isaac,  Abraham's  son,  and  of  Jacob 
his  son,  before  other  nations,  and  said  that  they  should  be 
his  people,  and  he  would  be  their  God.  For  to  their  fore- 
father Abraham,  and  to  his  lineage,  God  promised  to  give 
the  land  of  promise,  by  which  is  understood  the  land  of 
bliss,  that  is,  heaven. 

*  Wickliff  follows  the  division  of  the  commandments  used  by  the 
church  of  Rome,  and  still  retained  in  the  Lutheran  church ;  but  he 
does  not  suppress  the  second  commandment,  as  is  often  done  in  Rom- 
isli  catechisms  and  books  of  devotion. 

WICKLIFF.  6 


62.  Wickliff.—The  Poor  Caitiff, 

And  God  suffered  his  people,  for  their  sins,  to  be  in  great 
thraldom  in  the  land  of  Egypt  under  king  Pharaoh,  and 
they  cried  to  God  oft,  to  bring  them  out  of  that  mischief; 
and  so  he  did  at  the  last,  for  he  had  compassion  upon  them, 
and  sent  his  servant  Moses,  and  Aaron  his  brother,  to  Pha- 
raoh king  of  Egypt,  that  he  should  deliver  God's  peo- 
ple, and  he  would  not.  But  Moses,  by  teaching  of  God, 
wrought  such  wonders  before  Pharaoh,  that  at  the  last,  by 
the  might  of  God,  he  delivered  God's  people.  And  Moses 
led  them  over  the  Red  Sea,  as  a  dry  way,  the  water  stand- 
ing upright  on  either  side  of  them,  in  manner  of  two  walls, 
and  they  went  over  dry.  And  soon  after,  Pharaoh,  fervent 
in  envy,  gathered  together  his  host,  and  pursued  God's 
people  into  the  Red  Sea.  And  when  they  were  entered,  he 
and  all  his  host,  by  the  same  way  that  the  people  went, 
God  made  the  water  to  pass  forth  in  its  usual  course,  and 
drenched*  Pharaoh  and  all  his  host;  and  God  brought  his 
people  over,  safe,  into  the  desert.  And  for  this  wonderful 
work,  and  many  more,  they  were  commanded  to  worship 
him  for  their  God,  and  no  other. 

And  as  God  brought  this  people  out  of  bodily  thraldom, 
and  the  bondage  of  Pharaoh,  so  he  brought  us  out  of  the 
spiritual  thraldom,  and  bondage  of  the  fiend.  For  before 
the  time  that  Christ  became  man,  all  mankind  were  spiri- 
tually in  Egypt,  that  is  in  the  darkness  of  sin,  and  under 
the  thraldom  of  Pharaoh,  that  is,  under  the  power  of  the 
fiend.  But  Christ  came  down  from  heaven  and  became 
man,  and  did  many  wonders  and  marvels  in  the  Egypt  of 
this  world,  before  the  Pharaoh,  that  is,  the  fiend,  king  of 
this  Egypt.  And  through  his  bloody  passionf  delivered 
his  people  out  of  thraldom,  and  drenched  the  fiend  with  all 
his  host.  For  Christ,  through  his  painful  passion,  over- 
came the  power  of  the  fiend,  and  left  him  bound  in  hell  for 
a  thousand  years  after,  as  St.  John  saith  in  the  book  of 
Revelation.:}:  And  thus  God,  through  his  great  might  and 
mercy,  delivered  his  people  out  of  the  Egypt  of  hell,  and 
out  of  the  thraldom  of  the  fiend. 

Though  a  man  had  no  more  causes  than  this,  methinks 
it  should  singularly  move  him  to  set  all  his  trust,  his  wor- 
ship, and  his  love,  in  God,  who  is  thus  full  of  might  and 

*  Drowned.  t  Sufferings. 

X  It  is  hardly  necessary  to  observe,  that  the  views  of  Wickliff  re- 
specting  the  fiilfihnent  of  the  prophecies,  in  many  respects  differ 
from  those  which  are  now  generally  entertained. 


On  the  Commandments.  63 

mercy.  For  there  was  no  creature  that  could  deliver  man 
out  of  the  thraldom  of  the  fiend,  but  only  lie  that  had  per- 
fectly double  nature  in  himself,  and  was  both  God  and  man, 
and  would  make  himself  as  much  after  the  will  of  God, 
as  Adam  by  pride  did  against  the  will  of  God. 

Furthermore,  in  this  commandment  God  commandeth 
his  people  to  have  no  strange  gods.  Here  God  command- 
eth that  all  men's  belief,  trust,  and  love,  be  set  only  in  God, 
and  in  no  other  thing  against  his  will.  And  here  he  for- 
biddeth  all  belief  and  trust  in  all  manner  of  witchcraft, 
dreams,  charms,  and  conjurations.  For  those  that  put  their 
belief  or  trust  in  any  such,  withdraw  some  of  their  belief 
and  trust  from  God,  and  so  break  his  command,  and  make 
themselves  false  gods.  And  also  men  break  this  command- 
ment in  other  manners ;  for  look,  whatever  thou  lovest  most, 
and  fastest  goest  about  to  get  it,  and  art  most  loth  to  lose, 
thou  showest  by  thy  will  and  by  thy  deeds,  that  this  thing  is 
thy  god.  Therefore  each  man  look  in  his  own  conscience, 
upon  what  he  most  sets  his  liking  and  thought,  and  what  he 
is  most  busy  about  to  please,  and  that  thing  he  loveth  most, 
whatsoever  it  be ;  and  what  thing  a  man  loveth  most,  that 
thing  he  maketh  his  god. 

Thus  each  man  wilfully  using  deadly  sin,  makes  himself 
a  false  god,  by  turning  away  his  love  from  God,  to  the  lust 
of  the  sin  that  he  useth.  And  thus  when  man  or  woman 
forsakes  meekness,  the  meekness  that  Jesus  Christ  com- 
mandeth, and  gives  himself  to  highness  and  pride,  he  makes 
the  fiend  his  god ;  for  he  is  king  over  all  proud  folk,  as  it 
is  written  in  the  book  of  Job.  And  so  the  envious  man  or 
woman  have  revenge  and  vengeance  for  their  god.  And 
the  indolent  man  hath  idleness,  sloth,  and  sleep,  for  his 
god.  The  coveteous  man  and  woman  make  worldly  goods 
their  god ;  for  coveteousness  is  the  root  of  all  evils,  and  ser- 
vice to  idols  as  to  false  gods,  as  St.  Paul  saith.  Glutton- 
ous and  drunken  folk  make  their  belly  their  god,  for  the 
love  and  care  that  they  have  for  it,  as  St.  Paul  witnesses. 
And  so  lecherous  folk  make  them  a  false  God  for  the  foul 
delight  and  lust  that  reigns  in  them.  Thus  every  man  and 
woman,  using  deadly  sin,  breaks  this  first  commandment, 
worshipping  false  gods.  Therefore  saith  the  great  clerk, 
Grosthead,  that  each  man  who  doeth  deadly  sin,  runneth 
from,  or  forsaketh  the  true  God,  and  worshippeth  a  false 
god — all  such  are  false  gods  to  rest  upon,  that  cannot  de- 
liver themselves,  nor  their  worshippers,  from  the  vengeance 


64  Wic)cliff.—  The  Poor  Caitiff. 

of  almighty  God,  at  the  dreadful  doom,  as  God  saith  by  his 
prophets. 

Furthermore,  in  this  commandment  God  forbiddeth  to 
make  any  graven  image  or  other  similitude,  with  intent  to 
trust  on  them,  or  to  do  worship  to  them.  And  this  was 
utterly  forbidden  to  the  Jews  to  whom  those  commandments 
were  given.  First,  for  the  unsteadfastness  of  their  faith; 
for  they  were  so  false  in  their  belief,  that  some  of  them  wor- 
shipped things  made  of  God  for  their  gods.  Some  wor- 
shipped the  sun,  and  some  the  moon,  and  some  other 
likenesses  of  creatures  for  their  god.  And  so  the  worship 
that  was  only  due  to  God,  they  gave  to  other  creatures 
made  by  God,  and  to  similitudes  and  likenesses  which  they 
had  made  themselves,  against  God's  will,  and  therefore  it 
was  utterly  forbidden  to  them  to  make  any  similitude  or 
likeness,  for  the  great  idolatry  which  they  did  to  them,  as  is 
found  in  many  places  in  the  old  law. 

All  such  similitudes  or  images  should  be  as  calendars  to 
ignorant  folk;  and  as  clerks  say  in  their  books  what  they 
should  do,  so  ignorant  folks,  when  they  lack  teaching,  should 
learn  by  images  whom  they  should  worship  and  follow  in 
living.  Each  man  is  forbidden  to  do  God's  worship  to 
images,  but  It  is  good  to  each  man  to  learn  by  the  sight  of 
them  to  follow  saints  living.* 

[Wickliff  then  proceeds  to  show  how  the  sight  of  the  sa- 
crament hanging  over  the  altar,  and  crucifixes  or  images, 
ought  to  induce  men  to  lift  up  their  souls  to  heaven,  but 
"  not  believing  or  trusting  that  the  image  or  likeness  may 
bring  any  man  out  of  spiritual  or  bodily  mischief  or  give 
help  or  riches,  or  take  away."     He  proceeds  thus] — 

It  is  written  in  God's  law  that  they  may  neither  yield  to 
any  man  evil  or  good ;  neither  give  riches  nor  take  away. 
And  though  any  make  a  vow  to  them,  and  yield  it  not,  they 
should  not  seek  it.  They  should  not  deliver  any  man  from 
death,  nor  restore  a  blind  man  to  his  sight,  thus  saith  holy 
writ. 

*  The  church  of  Rome  uses  this  excuse  for  allowing  images  to  be 
placed  in  their  churches,  calling  them  "  laymen's  books,"  But  it 
never  has  been  found  practicable  to  restrain  "  ignorant  folk"  from 
identifying  the  image  with  the  person  represented,  and  rendering  to 
the  wood  or  stone  the  homage  of  respect  due  to  the  person  repre- 
sented, and  in  the  case  of  saints,  what  is  infinitely  worse,  rendering 
to  man  the  homage  due  to  God  alone.  It  is  clear  that  Wickliff  did 
not  advocate  image  worship  as  sanctioned  by  tlie  church  of  Rome, 
although  he  was  not  fully  awakened  to  the  necessity  of  wholly  put- 
ting away  such  symbols. 


On  the  Commandments.  65 

Moreover,  God  saith  in  this  commandment  that  he  is  a 
jealous  lover.  For  he  willeth  that  all  man's  heart,  strength, 
and  understanding,  be  occupied  in  his  law,  that  thou  neither 
understand,  nor  will,  nor  think  any  thing  contrary  to  God, 
as  St.  Augustine  saith.  St.  Gregory  saith,  that  the  proving 
of  love  is  the  giving  of  work.  We  love  God  truly  if  we 
keep  his  commandments,  and  refrain  us  from  our  lusts.  He 
that  fleeteth*  abroad  by  unlawful  desires,  loves  not  God, 
for  he  withstands  his  will.  St.  Augustine  saith,  "  Love 
separates  holy  men  from  the  world,  and  maketh  men  of 
one  will  to  dwell  together."  He  that  has  not  real  love  is 
evil,  and  no  skill,  nor  belief,  nor  giving  cattle  to  poor  men, 
nor  penance  of  body  profits  any  thing  to  him  that  has  not 
love.  The  tongue,  soul,  and  life,  are  inquired  of  respecting 
the  love  of  God.  The  tongue,  that  it  speak  not  foul,  idle, 
or  wicked  words,  but  such  as  are  clean,  chaste,  and  as 
God's  words.  The  soul,  that  it  think  no  unclean,  foul,  or 
idle  thoughts,  but  clean,  chaste,  and  sweet  heavenly 
thoughts.  The  life,  that  it  work  pleasingly  to  God's  wor- 
ship. For  the  love  of  God,  as  St.  Gregory  saith,  is  never 
idle ;  if  it  be  love  it  workeih  great  things  pleasingly  to  God. 
Christ  commandeth  in  the  gospel,  that  each  man  love  him 
with  all  his  heart.  This  that  Christ  saith  of  all  the  heart, 
and  of  all  the  soul,  admits  not  parting  with  other  things. 
For  how  much  a  man's  heart  is  set  on  other  things,  so  much 
it  is  departed  from  God. 

God  seeketh  threefold  love  of  man,  of  all  his  heart, 
soul,  and  strength,  to  withdraw  man  from  the  threefold 
lust  of  the  world,  that  is,  from  the  love  of  possessions  and 
riches,  from  the  love  of  highness  and  vain  worship,  and 
from  fleshly  lusts.  For  in  these  three  was  Christ  tempted, 
and  therefore  to  teach  man  to  withstand  these,  he  saith. 
Thou  shalt  love  thy  Lord  God  with  all  thy  heart,  with  all 
thy  soul,  and  with  all  thy  strength.  By  what  God  saith  in 
this  commandment,  that  he  visiteth  the  wickedness  of 
fathers  on  the  children,  and  so  forth,  he  showeth  both  love 
and  dread;  but  that  man  should  be  kindly  led  by  love,  he 
dwelleth  more  on  love  than  dread.  When  he  saith  that  he 
doeth  vengeance,  it  is  but  to  the  third  or  fourth  generation 
of  them  that  hated  him,  but  he  doeth  mercy  unto  a  thou- 
sand kindreds  of  them  that  love  him,  and  keep  his  com- 
mandments. 

For  by  these  two,  that  is,  by  love  and  dread,  God  chas- 
*  Floats,  wanders. 
6* 


66  Wlckliff.—The  Poor  Caitiff. 

tiseth  his  children  as  by  rod  or  staff.  Therefore  he  saith 
by  his  prophet,  If  I  be  thy  God,  where  is  my  love;  and  if  I 
be  thy  Lord,  where  is  my  dread?  For  by  love  and  dread 
each  man  should  serve  God.  And  therefore  St.  Augustine 
saith.  Holy  dread  of  God  bringeth  men  love.  But  un- 
derstand not  that  God  doeth  vengeance,  or  punisheth  the 
child  for  the  father  or  mother  that  hath  sinned.  For  the 
child  shall  not  bear  the  wickedness  of  the  father,  as  God 
saith  by  his  prophet.  But  understand  that  if  the  father  be 
sinful  and  wicked,  and  if  the  child  follows  and  uses  the 
sinful  living  of  the  father,  then  God  will  punish  the  child 
justly,  for  his  own  guilt;  and  this  is  what  God  saith  in  the 
text,  that  he  will  punish  the  children  of  them  that  hated 
him.  God  punisheth  not  the  children  for  the  father's  and 
mother's  guilt,  but  for  that  the  children  were  like  them  in 
manner,  and  in  like  sins  hated  God. 

THE  SECOND  (tHIRd)  C03IMANDMENT. 

In  the  second  commandment,  God  saith  thus  to  each 
man,  "  Thou  shalt  not  take  the  name  of  thy  Lord  God  in 
vain ;  for  God  shall  not  have  him  without  guilt  that  taketh 
his  name  idly,  or  without  a  cause." 

In  two  manners  man  may  take  God's  name  in  vain; 
both  in  manner  of  living,  and  also  in  swearing.  When 
man  is  baptized,  and  taketh  Christendom,*  then  is  the 
name  of  Christ  put  in  his  soul,  who  is  both  God  and  man, 
and  name  above  all  names ;  as  St.  Paul  saith.  Therefore  he 
forsakes  the  devil  and  his  works,  that  is,  sin ;  and  makes 
covenant  to  be  Christ's  true  servant,  and  to  keep  his  bid- 
dings. But  when  man  breaks  this  covenant,  and  becomes 
the  fiend's  servant,  doing  deadly  sin,  then  he  takes  Christ's 
name  in  vain  while  he  serves  the  fiend,  doing  his  works, 
as  St.  Peter  saith.  And  therefore  saith  St.  Augustine,  Let 
no  man  deem  himself  to  be  a  true  Christian  man,  unless  he 
live  according  to  the  lore  or  teaching  of  Christ. 

In  another  manner  man  takes  God's  name  in  vain,  as 
by  swearing,  or  forswearing,  and  cares  not  how.  For  from 
a  young  child  that  can  scarcely  speak,  to  an  old  bearded 
man  whom  God  has  almost  deprived  of  speech,  this  com- 
mand of  God  is  broken.  For  many  have  brought  them- 
selves into  such  a  perilous  custom,  that  they  can  scarcely 
speak  a  word  but  they  swear  by  God  in  vain,  or  by  some 
*  Professes  to  be  a  follower  of  Christ. 


On  the  Commandments.  67 

of  his  creatures.  St.  Augustine  saith,  that  to  swear  by 
God,  or  by  any  saint,  is  to  call  them  to  bear  witness  of 
what  thou  swearest.  Bethink  thee  well ;  if  thou  calledst  a 
poor  man  to  bear  witness  of  every  word  thou  speakest,  in 
a  little  time  he  would  have  indignation,  and  say  that  thou 
didst  scorn  him — much  more  almighty  God,  who  forbids 
such  vain  swearing  and  calling  to  bear  witness.  The  cause 
should  be  both  true  and  right  needful,  if  men  should  call 
such  a  Lord  as  God  is,  to  bear  witness  thereof,  and  there- 
fore God  forbids  this  vain  swearing  by  his  name,  in  this 
commandment,  and  in  many  other  places  in  his  law.  And 
Christ  forbids  swearing  by  creatures,  in  the  gospel  of  Mat- 
thew, where  he  commandeth  to  swear  not,  neither  by  heaven 
nor  by  earth.  In  that  he  forbids  to  swear  by  heaven,  he  for- 
bids to  swear  by  the  saints  that  are  in  heaven,  and  in  that 
he  forbids  to  swear  by  earth,  he  forbids  to  swear  by  any 
creature  in  earth.  And  herewith  accords  St.  James,  saying, 
Dear  brethren,  before  all  things  swear  ye  not,  neither  by 
heaven,  nor  by  earth,  nor  by  any  other  oath,  lest  you  fall 
under  the  doom  of  God.  And  St.  John  Chrysostom  saith 
that  it  is  idolatry,  or  worshipping  of  false  gods,  to  swear  by 
a  creature.  Yea,  as  he  saith.  This  is  sovereign  blasphemy, 
since  this  swearing,  as  much  as  is  in  the  swearer,  makes 
the  creature  by  which  he  sweareth,  to  be  God ;  since  it  is 
reserved  to  God  only,  that  men  swear  by  him,  with  three 
conditions  which  God  rehearses  by  Jeremiah  the  prophet; 
which  are — he  that  shall  swear  be  compelled  by  doom* — 
that  he  verily  know  his  cause  be  true — and  also  needful  to 
help  his  fellow-Christian  in  his  right.  Else  should  each 
man  keep  him  from  swearing.  For  if  any  of  these  three 
conditions  fail,  there  is  a  premunire.f 

And  since  Almighty  God  in  his  law  saith,  that  he  shall 
not  be  unpunished  who  taketh  God's  name  thus  in  vain, 
what  punishment  suppose  we  shall  they  have,  who  not  only 
take  his  name  in  vain,  but  also  dismember  him,  and  crucify 
him  by  swearing  by  his  heart,  and  by  his  wounds,  and  other 
members'?  Such  do  more  despite  to  Christ  than  the  Jews 
did  who  nailed  him  to  the  cross,  as  St.  Augustine  and  St. 
Gregory  say.  For  this  manner  of  swearing  is  called 
blasphemy,  and  one  of  the  greatest  despites  that  man  may 
do  to  God — to  swear  by  his  limbs,  and  to  upbraid  him  with 
his  painful  passion. if 

*  By  lawflil  authority.  t  A  penalty. 

t  These  oaths  were  very  common  in  WickliiF's  time,  and  some  of 


68  Wicklif.—The  Poor  Caitiff, 

The  fiend  hath  found  three  false  excuses  for  swearing 
and  hath  taught  them  his  servants,  to  withstand  and  excuse 
their  sin.  Some  say  in  scorn,  as  the  fiend  teaches  them, 
Is  it  not  good  to  have  God  often  in  mind?  And  some  say, 
I  may  swear,  for  I  swear  truth.  And  some  say.  But  if  I 
swear  not,  no  man  will  believe  me.  With  these  three  false 
excuses  men  suppose  to  excuse  themselves  for  such  sinful 
vain  swearing,  but  they  accuse  themselves  before  God,  and 
make  their  sin  more  grievous.  For  as  to  the  first,  I  pray 
thee,  if  thy  servant  did  what  thou  hadst  forbidden  him, 
even  the  oftener  he  did  it,  the  w^orse  thou  wouldst  be 
pleased,  and  more  yet  if  he  scorned  thee,  and  said  he  did  so 
from  love,  to  have  thee  in  mind!  To  the  second  false  and 
feigned  excuse  may  be  answered  thus ;  A  man  should  not 
swear  always  when  he  saith  truth,  for  each  man  ought  to 
say  truth  when  he  speaks  any  thing.  For  God  forbiddeth 
any  man  to  lie,  and  thus  by  his  false  excuse,  man  should 
swear  at  every  word,  if  it  were  lawful  to  swear  even  when 
he  saith  truth.  But  this  is  openly  false,  as  holy  writ  wit- 
nesses. It  is  written  in  the  book  of  Ecclesiasticus,  that  a 
man  who  sweareth  much  shall  be  full  filled  with  wickedness, 
and  vengeance  shall  not  depart  from  that  house  in  which 
many  oaths  are  used.  And  to  those  who  say  that  no  man 
will  believe  them  unless  they  swear,  this  methinks  is  a  foul 
excusation ;  since  a  false  man  may  swear  as  much  as  a 
true  man,  and  thus  should  men  believe  by  oath  a  false  man 
as  well  as  a  true  man.  For  commonly  the  more  false  a  man 
is,  the  more  oaths  he  will  swear;  and  commonly  he  that 
will  readiest  swear,  will  gladly  forswear  and  beguile.  For 
he  that  dreadeth  not  to  break  God's  command,  will  not  be 
afraid  to  be  false.  But  Christ  bids  not  belief  to  oaths  that 
are  sworn,  but  he  fully  teaches  to  believe  the  deeds.  For 
if  men  knew  that  thou  wert  true  in  thy  words,,  and  in  thy 
deeds,  they  would  ask  no  oath  of  thee,  for  it  should  not 
avail.  But  since  thou  art  varying  and  untrusty  in  word 
and  in  deed,  therefore  men  believe  thee  not,  unless  thou 
wilt  swear. 

Therefore  if  thou  wilt  be  believed  without  swearing,  be 
true  of  thy  tongue,  and  discreet  of  thy  words;  and  take 
heed  to  Christ's  word  where  he  forbids  thee  to  swear  by 

the  blasphemous  expressions  which  are  heard  in  the  present  day,  are 
derived  from  them.  The  writings  of  Chaucer,  and  other  contem- 
poraries of  WickliiF,  show  the  awful  prevalence  of  profane  oaths  at 
that  period. 


On  the  Commandments.  69 

heaven  or  by  earth,  or  by  thine  own  head,  for  thou  mayest 
not  make  a  hair  thereof  either  white  or  black.  But  let  thy 
words  be  yea,  yea,  nay,  nay,  without  any  oath,  for  what 
thou  swearest  more  than  thus  it  is  of  evil.  For  all  manner 
of  truth  standeth  either  in  yea  or  in  nay;  and  the  heart 
and  mouth  should  accord  in  speech,  and  not  say  one  thing 
and  think  another;  therefore  Christ  doubleth  this  yea,  and 
this  nay,  and  thus  they  should  be  Christian  men's  word, 
without  vain  swearing,  either  by  God  or  his  creatures. 

THE  THIRD  (fOURTh)  COMMANDMENT. 

The  third  command  of  God  is  commanded  by  him  thus, 
"  Have  mind  that  thou  hallow  the  holy  day ;  in  six  days  thou 
shalt  work  thine  own  works ;  the  seventh  day  is  the  rest  of 
thy  Lord  God.  That  day  thou  shalt  do  no  servile  work, 
neither  thou,  nor  thy  son,  nor  thy  daughter,  nor  thy  ser- 
vant, nor  thy  work-beast,  nor  the  stranger  that  dwelleth 
in  thine  house.  For  in  six  days  God  made  heaven  and 
earth,  sea,  and  all  things  that  are  within  them,  and  rested 
the  seventh  day;  and  therefore  he  blessed  that  day,  and 
made  it  holy."  Instead  of  the  seventh  day,  which  was 
hallowed  in  the  Old  Testament  by  God's  commandment. 
Christian  men,  of  their  devotion,  hallow  the  eighth  day,* 
that  is,  the  Sunday,  wherein  Christ  rose  again  from  the 
dead.  The  Sunday,  as  ignorant  people  call  it,  in  holy 
writ  is  called  the  Lord's  day.  This  was  the  first  day  of 
the  world,  wherein  light  was  made.  On  this  day,  Christ 
rose  again  from  death  to  life  immortal.  On  this  day,  the 
Holy  Ghost  came  down  to  the  apostles,  and  gave  to  them 
understanding,  wisdom,  charity,  and  hardiness  to  preach 
God's  truth,  and  die  therefore. 

But  since  sin  is  the  worst  work  of  bondage,  for  it  makes 
men  bound  to  the  fiend  of  hell — and  he  is  the  worst  lord 
that  any  man  may  serve,  for  he  rewards  his  servants  with 
nothing  but  with  pain — therefore  men  should  busy  them- 
selves on  the  holy  day  to  learn  God's  law,  which  might 
teach  them  to  flee  sin,  and  to  rest  in  their  God;  and  they 
should  flee  fleshly  lusts,  taverns,  and  chafferings,t  that 
hinder  this  end;  and  bewail  their  before-done  sins,  beseech- 
ing grace  and  might,  to  withstand  others  to  come.  This 
lesson  God  teacheth  in  a  book  of  his  law.  And  therefore 
*  The  first  day  of  the  week,  John  xx.  1—26. 
t  Bargainings. 


70  Wickliff.—The  Poor  Caitiff. 

saith  St.  Augustine,  If  it  need  us  Christian  men  to  have 
delight  and  mirth  in  holy  days,  let  us  delight  in  God's 
word,  and  seek  our  delights  in  declaring  God's  law.  Let 
us  not  ordain  precious  feasts  for  the  belly  and  the  throat, 
but  so  hallow  the  holy  days,  that  we  follow  them  in  living, 
of  whom  these  feasts  are.  For  a  devout  follower  pleases 
God  more  than  an  idle  praiser,  or  a  praiser  by  mouth  only. 
True  praising  of  heart  is  following  of  work.  For  to  wor- 
ship with  mouth,  and  not  to  follow  in  living,  is  nothing  else 
but  falsely  to  flatter.  Truly  to  this  end  are  holy  days  or- 
dained, that  by  them  the  congregation  of  Christian  men  be 
stirred  to  follow  the  saints  of  God. 

In  three  manners  men  break  this  commandment  of  God. 
First,  we  see  that  all  things  kindly,*  after  travail  seek  rest. 
God  in  six  days  made  heaven  and  earth,  and  all  things 
within  them,  and  rested  on  the  seventh  day.  Apostles,  and 
martyrs,  and  other  saints,  travailed  on  this  world,  with- 
standing sin,  and  suffered  much  for  God's  love  and  his 
truth,  and  now  they  rest  in  heaven.  But  many  men  and 
women  of  this  world,  travail  busily  all  the  week,  and  yet 
they  will  not  rest  on  the  Sunday.  If  there  be  either  fair,  or 
market,  or  any  other  place  where  they  may  win  any  money, 
then  they,  and  their  servant,  and  their  work-beast,  shall 
busily  labour  therefore.  And  it  seems  that  all  such  folk 
have  lost  their  spiritual  mind,  and  are  like  to  none  but  them 
that  are  in  hell ;  for  they  never  rest,  but  evermore  travail 
in  pain,  and  shall  do  so,  world  without  end,  as  the  prophet 
saith.  Would  God  that  all  such  folk  would  have  mind 
how  a  man  was  stoned  to  death  by  the  commandment  of 
God,  because  he  gathered  sticks  on  the  holy  day,  as  it  is 
written  in  a  book  of  God's  law,  and  did  no  greater  trespass. 
For  such  folk  gather  many  brands  of  covetousness,  and 
other  great  sins,  to  burn  their  souls  in  pain,  unless  they 
amend  before  death. 

In  the  second  manner  many  men  break  this  command- 
ment, for  many  cease  on  the  holy  day  from  great  bodily 
travails,  but  they  occupy  themselves  in  great  spiritual  sins; 
for  such  folk  cleanse  out  the  gnat,  and  swallow  the  camel, 
holding  that  there  is  more  peril  in  a  little  bodily  work,  than 
in  a  great  spiritual  sin ;  although  every  other  should  be  left 
on  the  holy  day !  Nevertheless,  St.  Augustine  saith,  that  it 
is  less  trespass  to  go  to  the  plough,  to  dig,  or  delve,  and 
for  women  to  spin  on  the  holy  day,  than  to  lead  dances  and 
*  Naturally. 


On  the  Commandments*  71 

frequent  taverns.  For  such  folk  in  a  manner  hallow  the 
work  days,  doing  good  and  lawful  works,  and  in  the  holy 
days  spend  their  life  in  drunkenness  and  gluttony,  lechery 
and  pride,  and  such  great  deadly  sins.  In  the  work  day 
they  are  busy  to  travail  for  livelihood  for  their  body,  but  in 
the  holy  day  they  give  their  souls  to  the  fiend,  for  lust  and 
liking  of  divers  sins.  To  such  folk  God  speaketh  by  his 
prophet,  saying  that  he  will  throw  in  their  faces  the  filth  of 
their  sins,  which  they  do  in  the  holy  day.  And  in  another 
place  he  saith,  that  he  hateth  their  solemnities,  that  is,  for 
the  sins  that  are  done  in  them.  And  it  is  written  in  the 
book  of  mourning  (Lamentations)  that  our  enemies,  that  is 
fiends,  have  seen  our  occupations,  and  they  have  scorned 
our  holy  days. 

In  the  third  manner  this  command  is  broken  by  them  that 
spend  their  time  in  idle  and  vain  plays,  and  have  great 
liking  to  behold  and  see  vanities,  and  to  hear  and  to  tell  idle 
tales,  and  to  speak  of  filth  and  of  sin,  and  to  backbite  their 
fellow  Christians  when  they  sit  together.  And  thereby  they 
destroy  the  virtue  and  grace  that  should  be  in  their  souls, 
as  St.  Bernard  saith.  For  as  good  speech  and  chaste 
words  increase  virtue  and  grace  in  the  souls  of  speakers 
and  hearers,  so  foul  words  of  lechery  and  of  other  sins,  de- 
foul  the  souls,  both  of  them  that  speak,  and  of  them  that 
hear,  if  they  consent  theifeto,  as  St.  Paul  saith. 

Therefore,  whosoever  will  hallow  his  holy  day  to  God's 
worship,  learn  he  another  lesson,  and  understand  how  God 
commandeth  in  his  commandment  to  have  regard  to  the 
holy  day.  For  man  should  on  the  holy  day  put  out  of  his 
heart  all  worldly  thoughts,  and  occupy  his  mind  in  heavenly 
desires,  and  think  on  the  great  goodness  and  mercy  that 
God  hath  done  for  him,  how  He  made  him  of  nought,  and 
like  to  himself  in  soul.  What  greater  token  of  love  might 
he  show,  than  to  make  the  servant  like  to  the  Lord?  Also, 
have  mind  that  when  thou  wert  a  child  of  wrath,  and  of 
hell,  for  the  sin  of  Adam,  Christ  laid  his  life  to  pledge,  to 
bring  thee  out  of  that  prison;  and  he  gave  not  as  ransom  for 
thee  either  gold  or  silver,  or  any  other  jewel,  but  his  own 
precious  blood  that  ran  out  of  his  heart.  And  this  princi- 
pally should  move  all  Christian  men  to  have  mind  of  God, 
and  to  worship  him  in  thought,  word  and  deed. 

Have  mind  also,  how  thou  hast  oflen,  since  thou  wert 
christened,  broken  his  commands  and  done  many  great 
sins,  and  yet  of  his  own  goodness  he  abideth  thee,  without 


72  Wickliff.—The  Poor  Caitiff. 

taking  vengeance,  where  he  might  justly,  for  one  deadly  sin 
put  thee  in  pain  for  ever,  and  do  thee  no  wrong. 

Also  have  mind  how  he  of  his  goodness,  governeth  thee 
in  thy  right  senses,  and  keepeth  thee  by  night  and  by  day, 
where  he  suffereth  others  for  their  sin  to  fall  into  great  mis- 
chief both  of  body  and  soul.  And  from  all  such  mischiefs 
by  his  mercy  he  hath  kept  thee.  Think  also  how  unkind* 
thou  hast  been  against  him,  and  all  these  great  goodnesses 
which  he  hath  willingly  done  to  thee;  and  how  thou,  as 
an  unkind  wretch,  against  all  these  mercies,  and  many 
more,  hast  given  him  gall  to  drink,  of  bitter  and  foul  sins ; 
and  often  wittingly  and  wilfully  hast  broken  his  command- 
ments, both  in  thought,  word,  and  deed. 

That  thou  shouldest  have  mind  of  all  these  goodnesses,  and 
many  more  which  he  hath  done  to  thee,  and  of  the  manifold 
trespasses  which  thou  hast  done  against  him — and  since  the 
having  of  such  mind,  demands  to  have  rest  of  body  and 
of  soul,  and  such  rest  should  be  had  on  the  holy  day — 
therefore  God  commandeth  each  man  to  have  mind  to  hal- 
low his  holy  day.  For  each  man's  mind  or  thought  should 
be  kept  from  vanities,  and  occupied  thereabout,  and  therefore 
God  called  the  holy  day,  the  day  of  rest.  For  each  man 
should  be  busy  to  purchase  rest  of  soul  and  body,  and  to 
avoid  all  things  for  the  time  that  hinder  this.  For  resting 
on  the  Sunday  betokens  the  resting  in  bliss  after  this  life, 
and  they  that  will  not  keep  rest  of  soul  this  day,  and  avoid 
sin,  it  is  to  be  dreaded,  that  unless  they  amend,  they  will  lose 
the  rest  of  bliss  to  come. 


In  these  three  (four)  first  commands,  each  man  is  taught 
how  he  shall  love  God;  and  in  the  seven  (six)  ensuing,  he 
is  taught  how  he  shall  love  his  fellow  Christian,  what  he 
shall  do  to  them,  and  what  he  shall  leave. 


THE  FOURTH  (fIFTh)  COMMANDMENT. 

The  first  command  of  these  seven,  God  saith  in  this  wise, 
"  Worshipt  thou  thy  father  and  thy  mother ;  that  thou  may- 
est  be  of  long  life  upon  earth."  And  both  nature  and  reason 
will  this.     What  man  or  woman  shouldest  thou  worship, 

*  Unnatural.  +  Reverence. 


On  the  Commandments.  73 

if  thou  shouldest  not  worship  them  that  brought  thee  forth, 
and  loved  and  helped  thee,  when  thou  mightest  not,  neither 
couldest  help  thyself.  And  St.  Augustine  saith  it  is  a 
brutish  condition  for  a  child  to  forget  to  worship  and  to  love 
his  father  and  his  mother. 

Three  manner  of  fathers  we  should  worship.  The  first 
is  the  Father  who  createth  from  nothing ;  the  second  is  him 
that  is  our  father  by  nature ;  the  third  is  the  father  by  age, 
and  especially  by  virtues.  The  principal  father  that  we 
should  worship  is  Almighty  God,  who  made  us,  body  and 
soul,  and  nourisheth  the  body  with  food  that  cometh  of  the 
earth,  and  comforteth  every  good  soul  with  heavenly  desire. 
This  Father  defendeth  every  soul  that  is  true  to  him,  from 
the  power  of  the  fiend,  who  would  overset  it,  and  granteth 
it  through  his  grace,  to  be  an  heir  in  heaven.  And  this 
may  no  father  do,  but  only  God  almighty ;  for  he  is  Father 
of  all,  most  rightful  and  mighty,  whom  no  man  may  with- 
stand. And  therefore,  we  should  worship  him  over  all 
other,  for  he  is  our  Father,  our  Lord,  and  our  God,  and  he 
shall  be  our  Judge  at  the  last  day,  and  for  the  endless  re- 
ward that  he  keepeth  for  us  if  we  keep  his  commands.  For 
whoso  loves  his  father  or  mother,  or  any  other  creature 
more  than  Him,  he  is  not  worthy  to  have  him,  as  he  saith 
himself.  And  St.  Augustine  saith,  that  as  there  may  be  no 
moment  or  time,  in  which  man  uses  not  God's  goodness 
and  his  mercy,  so  ought  there  to  be  no  moment  or  time,  in 
which  man  hath  him  not  in  mind,  for  to  worship  him. 

The  second  father  that  we  should  worship,  is  he  that  is 
our  father  by  nature.  To  him  we  should  be  subject,  and 
meek,  and  serviceable,  as  Christ  teacheth  by  his  own  doing. 
For  he  was  subject  and  serviceable  to  his  mother  and  to 
Joseph.  And  since  he  is  and  was  very  God,  and  would  be 
subject  and  serviceable  to  an  earthly  creature,  how  shall  we 
mortal  wretches  escape  from  the  wrath  of  him,  if  we  be  re- 
bellious, out  of  reason,  against  our  father  and  mother?  And 
therefore  let  each  child  worship  and  reverence  his  father  and 
his  mother,  and  help  them  in  their  need,  both  bodily  and 
spiritually.  Give  them  of  thy  goods  freely  if  they  have  need, 
and  thou  have  more  than  they.  And  travail  for  them  with 
the  strength  of  thy  body,  and  counsel  and  comfort  them  after 
thy  ability,  and  reverence  them  with  the  words  of  thy 
mouth ;  for  he  that  missayeth  his  father  or  his  mother  shall 
die  an  evil  death,  as  God's  law  saith.  And  if  thou  art  wiser 
than  they,  counsel,  and  teach  them  in  all  meek  manner,  how 

WICKUFF.  7 


74  Wickliff,—The  Poor  Caitiff, 

they  should  live  justly,  to  please  God  almighty;  and  help 
them  out  of  old  customs  of  sin  and  unreasonable  manners. 
For  he  that  is  negligent  in  this,  does  great  wrong  to  his 
father  and  mother,  if  he  may,  by  any  easy  means,  amend 
such  defaults. 

And  look  that  no  child  consent  to  sin  for  any  fleshly 
worship*  of  father  or  mother;  for  bowing  to  sin  is  not 
obedience,  but  the  greatest  rebellion  that  man  can  do 
against  God,  or  any  Christian  man.  For  man  should  not 
consent  to  sin  to  win  all  the  world.  Christ  asketh,  what  it 
proliteth  a  man  to  win  all  the  world  and  suffer  loss  to  his 
own  soul? 

The  third  fathers  we  should  worship  are  men  of  age, 
and  especially  of  virtue.  For  many  old  men  and  women 
there  are  who  are  full  of  vices,  and  so  they  are  but  children 
in  understanding,  although  they  are  of  great  bodily  age. 
Therefore  worship  thou  in  all  such  that  which  God  made, 
which  is  body  and  soul,  but  beware  that  thou  consent  not  to 
sin ;  for  it  is  a  foul  abuse,  as  St.  Augustine  saith,  for  a  man 
or  woman  of  great  age  to  be  without  good  living. 

THE  FIFTH  (sIXTh)  COMMANDMENT. 

In  the  fifth  command,  God  forbids  all  wrongful  manslay- 
ing,  both  of  body  and  soul.  For  this  is  one  of  the  sins  that 
ever  cry  for  vengeance  before  Almighty  God.  And  there- 
fore God  said  to  Cain,  Lo  the  voice  of  thy  brother's  blood 
crieth  unto  me  from  the  earth.  This  sin  of  manslaughterf 
is  so  grievous  in  God's  sight,  that  he  commanded  in  the  Old 
Testament,  before  Christ's  coming,  that  if  any  man,  by  lying 
in  wait,  or  any  treachery,  killed  a  man,  and  afterwards  fled 
to  God's  altar  for  succour,  yet  should  he  be  taken  away  from 
thence,  and  be  slain  for  that  deed.  And  therefore  St.  John 
saith.  He  that  slayeth  shall  be  slain.  For  the  same  mea- 
sure that  thou  measurest  to  another  shall  be  measured  to 
thee,  as  Christ  saith  himself,  and  therefore  he  commanded 
Peter  to  put  up  his  sword  in  the  time  of  his  suflering.  But 
open  trespassers  that  will  not  be  amended  in  other  manner, 
must  by  just  doom  be  slain,  by  them  that  bear  the  sword 
of  temporal  punishing,  without  trespassing  against  this 
command  of  God,  as  St.  Paul  saith.     Therefore  let  each 

*  Earthly  regard. 

t  By  manslaughter  the  reformers  usually  mean  wilful  murder,  not 
the  unpremeditated  slaying,  now  termed  manslaughter  by  the  law. 


On  the  Commandments,  75" 

man  beware  of  malicious  bodily  manslaying,  that  no  man 
by  deed,  nor  by  will,  nor  by  procuring  others,  for  hate  or 
for  dread,  assent  to  this  sin.  For  God  will  take  great  ven- 
geance on  him,  who  for  his  own  malicious  will  slayeth  any 
man,  or  procureth  thereto  against  God's  law,  unless  he 
amend  him*  before  he  die. 

Of  spiritual  manslaying  there  are  many  manners.  The 
first  is  manslaying  of  heart.  For  each  man  that  hates  his 
fellow  Christian  in  his  heart  is  a  manslayer,  as  St.  John 
saith.  The  second  is,  when  man  wilfully  assenting  to  wick- 
ed thoughts  of  his  heart,  turneth  from  goodness.  The  third 
manner  is,  by  unlawful  lusts  and  desires  engendered  in  the 
heart,  which  will  slay  him  that  is  slow  to  put  them  away. 
As  it  is  written,  Desires  slay  the  slothful. 

Also  there  is  a  spiritual  manslaughter  by  mouth;  and 
that  is  in  three  manners.  The  first  is  in  lying,  for  the 
mouth  that  lieth  slayeth  the  soul.  The  second  is  of  back- 
biting, for  that  is  the  tongue  of  the  adder,  which  stingeth  in 
stillness,  as  is  written  in  a  book  of  God's  law.  The  back- 
biter slayeth  first  himself  through  his  own  wickedness,  and 
the  malice  of  his  heart;  and  also  him  that  heareth  and 
consenteth  to  his  false  telling,  and  after,  peradventure, 
makes  it  worse.  Also  he  slayeth  him  whom  he  backbiteth, 
as  much  as  he  is  able,  for  he  makes  him  lose  his  good 
praise  and  fame.  And  also  when  this  comes  to  his  ear 
who  is  spoken  of,  then  he  is  out  of  charity,  and  thus  the 
backbiter  slayeth  three  at  once.  The  third  manner  of  man- 
slaughter by  mouth,  is  false  flattering,  or  praising  in  sin 
and  wickedness,  or  for  a  man  to  show  glosingf  words  to 
another  whom  he  hateth  in  his  heart.  Those  that  flatter 
men  in  sin  by  any  false  colouring,  hide  other  men's  spiritual 
death  in  their  own  error,  not  telling  them  their  perils,  nor 
reproving  their  defaults,  either  for  dread  or  for  covetous- 
ness.  Thus  some  preachers  are  guilty  of  manslaughter. 
Other  glosers  and  flatterers,  who  bear  honey  in  their 
mouths  by  smooth  words,  and  gall  of  death  in  their  hearts 
by  secret  hate,  are  figured  in  holy  writ  by  Joab,  who  met 
with  Amasias,  and  spake  fair  with  him,  as  though  he  would 
have  kissed  him,  and  under  colour  thereof  killed  him. 

Also  a  man  is  said  to  slay  himself  spiritually,  when  he 
knowingly  and  wilfully  doth  deadly  sin;  for  then  he  maketh 
God  depart  from  him,  who  is  the  life  of  the  soul,  as 
St.  Augustine  saith.  And  therefore  Christ  saith  that  the 
devil  hath  been  a  manslayer  from  the  beginning.  For  first 
*  Repent.  t  False,  flattering. 


76  Wickliff.—The  Poor  Caitiff. 

he  slew  himself  with  sin,  and  all  the  angels  that  consented 
to  him.  Also  he  slew  Adam  and  Eve  through  his  false 
enticing;  and  so  he  doth  those  whom  he  may  overcome 
with  deadly  sin.  Therefore  it  is  written,  Flee  thou  sin,  as 
thou  wouldest  flee  from  the  biting  of  an  adder ;  for  it  is  as 
bitter  as  the  teeth  of  a  lion,  slaying  the  souls  of  men. 

Also  there  is  manslaughter  in  other  manner,  in  which 
man  is  said  to  slay  his  fellow  Christian;  as  he  or  she  that 
hath  the  goods  of  the  world,  and  seeth  man  or  woman  in 
great  default  or  mischief,  and  will  not  help  them.  I  speak 
not  of  pardoners,  nor  of  bold  beggars,*  but  of  them  that 
are  poor,  feeble,  crooked,  blind,  and  lame,  or  in  some  other 
mischief,  by  the  sufferance  of  God ;  and  others  who  have 
pain  and  default,  who  are  ashamed  to  ask,  and  would  rather 
suffer  much  mischief  than  beg.  Of  whom  it  is  said  in  holy 
writ,  Thou  hast  seen  a  man  dying  for  hunger  •,'\  if  thou  hast 
not  fed  him  thou  hast  slain  him. 

*  Sellers  of  the  pope's  pardons  or  indulgences,  and  begging  friars. 
Chaucer  thus  describes  one  of  the  latter.  Afler  preaching  on  pur- 
gatory, and  urging  his  hearers  to  pay  for  their  friends'  deliverance. 

When  folk  in  church  had  gave  him  what  they  list 

He  went  his  way,  no  longer  would  he  rest. 

With  scrip  and  tipped  staff,  y  tucked  high, 

In  every  house  he  gan  to  pore  and  pry, 

And  begged  meal  and  cheese,  or  else  corn. 

His  fellow  had  a  staff  tipped  with  horn, 

A  pair  of  tables  all  of  ivory, 

A  pointell  y  polislied  fetously,I|  (||  ski/fully.) 

And  wrote  always  the  names  as  he  stood 

Of  all  folks  that  gave  them  any  good, 

Askaunce  that  he  would  for  them  pray, 

"  Give  us  a  bushel  wheat,  malt,  or  rye, 

A  God's  kichell,t  or  a  trippe  of  clicese,  (j  jl  little  cake.) 

Or  else  what  ye  list,  I  may  not  choose, 

A  God's  halfpenny,  or  a  mass  penny, 

Or  give  us  of  your  brawn,  if  ye  have  any, 

A  dagon§  of  your  blanket,  dear  dame,  (§  .d  piece.) 

Our  sister  dear,  lo  here  I  write  your  name, 

Bacon  or  beef,  or  such  thing  as  ye  find." 

A  sturdy  harlot  went  him  aye  behind, 

That  was  their  host's  man,  and  bare  a  sack, 

And  what  men  gave  them,  laid  it  on  his  back. 

And  when  he  was  out  at  the  door,  anon. 

He  plained  away  the  names  every  one. 

That  lie  before  had  written  in  his  tables; 

He  served  them  with  nifles  and  with  fables." 
Such  were  the  days  of  popery  in  England !    See  note  on  the  Sup- 
plication of  Beggars.     Fritli,  p.  59. 

t  This  unhappily  was  not  so  uncommon  at  that  period  as  in  later 
days.  The  old  chronicles  relate  numerous  instances.  Hollinshed  thus 


On  the  Commandments.  UK 

Also,  if  any  man  by  fraud,  or  by  sleight,  or  by  any  other 
false  tricks,  as  by  weight  or  measure ;  or  by  deceit  in  chaf- 
fer,* or  by  withholding  of  labourer's  hire,  gets  other  men's 
goods  to  make  himself  rich,  he  is  said  to  be  a  manslayer. 
Therefore,  let  all  those  beware  that  take  any  thing  by 
wrong,  or  by  false  pretence,  supposing  to  be  free  because 
they  give  to  another  under  the  colour  of  alms,  but  it  is 
none.  For  all  alms  must  be  given  of  true  gotten  goods, 
and  to  those  that  Christ  limiteth.f 

Of  such  folk  as  by  rapine  and  deceit  slay  their  fellow 
Christians,  taking  from  them  their  livelihood,  and  so  their 
life,  God  speaketh  by  his  prophets,  saying,  Your  hands 
are  fouled  with  blood,  your  fingers  are  lull  of  wickedness. 
And  he  that  wieldeth  by  violence,  by  theft,  or  by  fraud,  or 
deceit,  that  whereby  poor  men  ought  to  be  sustained,  hath 
hands  defouled  with  blood  of  poor,  and  he  that  eats  and 
drinks  of  such  possessions,  and  clothes  himself,  and  builds 
houses,  and  walls  of  such  possessions,  eats  and  drinks  the 
blood  of  poor  men,  is  clothed  in  the  blood  of  poor  men, 
and  lays  the  foundation  of  his  buildings  in  the  blood  of 
poor  men.  Let  such  men  hear  the  word  of  God,  Whoso- 
ever sheddeth  man's  blood,  his  blood  shall  be  shed. 

Also  there  is  a  manslaying  by  giving  evil  example.  Also 
there  is  manslaughter  of  negligence  or  carelessness,  of 
which  God  speaketh  by  his  prophet,  to  each  curate  or 
priest,  If  thou  speakest  not  to  the  people,  that  a  wicked 
man  keep  him  from  his  evil  way,  he  shall  die  in  his  wick- 
edness, I  shall  seek  his  blood  at  thy  hand. 

THE  SIXTH  (seventh)  COMMANDMENT. 

The  sixth  command  of  God  forbids  all  manner  of  leche- 
ry, both  bodily  and  spiritual.     For  of  all  sins  this  is  the 

describes  a  famine  in  England,  a.  d.  1317.  "  In  this  season  victuals 
were  so  scarce  and  dear,  and  wheat  and  other  grain  brought  so  high 
a  price,  that  the  poor  people  were  constrained  through  famine  to  eat 
the  flesh  of  horses,  dogs,  and  other  vile  beasts,  which  is  wonderful  to 
believe,  and  yet  for  default  there  died  a  great  multitude  of  people  in 
divers  places  of  the  land."  Grafton  calculates  the  price  of  corn  then 
to  have  been  equal  to  what  eight  pounds  a  quarter  would  have  been 
in  queen  Elizabeth's  days,  which  may  be  estimated  as  not  less  than 
thirty  pounds  at  the  present  day. 

*  Bargaining. 

t  It  was  very  common  for  those  who  had  acquired  wealth  by  force 
or  fraud,  to  endow  monasteries  in  order  to  pacify  their  consciences. 
•7* 


78  Wickliff.—The  Poor  Caitiff. 

foulest.  For  why?  Other  sins  defile  only  the  soul,  but  this 
defiles  both  body  and  soul,  as  St.  Paul  saith.  And  among 
all  other  sins,  this  most  pleases  the  fiend.  In  other  sins, 
commonly  he  getteth  only  one  at  once,  but  in  this  at  the 
least  he  getteth  two.  For  the  sin  of  lechery  God  hath  taken 
great  vengeance,  as  is  shown  in  holy  writ.  See  the  history 
of  Dinah,  and  of  the  daughters  of  Moab. 

To  this  deed  the  devil  tempteth  in  five  manners,  as 
St.  Gregory  saith.  The  first  by  foolish  looking,  atler  by 
unhonest  words,  and  after  that  by  foul  touching,  and  in  foul 
kissing,  and  so  cometh  to  the  deed.  Thus  craftily  the  devil 
bringeth  from  one  to  another.  Therefore  Job  saith,  I 
have  made  covenant  with  mine  eyes  that  I  shall  not  think 
upon  a  maid.  And  women  that  array  themselves  nicely, 
to  be  seen  of  fools,  sin  grievously,  for  by  their  nice  array 
and  countenance  they  cause  the  loss  of  many  souls.  It  is 
a  foul  abuse  to  see  a  woman  without  chastity  of  soul.  Two 
manners  belong  to  the  keeping  of  chastity — that  the  out- 
ward array  be  not  to  show,  but  to  conceal  and  hide,  and 
that  the  desire  of  the  heart  be  set  to  God  and  heavenly 
things,  destroying  foul  thoughts  of  the  heart  and  idle  words 
and  vain. 

It  behoveth  to  flee  occasion  thereof,  as  company  and 
place,  and  delicate  and  lustful  meats  and  drinks  that  excite 
thereto.  And  therefore  saith  a  great  clerk,  that  in  this  sin 
a  man  must  especially  be  God's  coward,*  and  flee  from 
occasion  that  moves  to  this  sin,  and  trust  not  to  strength, 
understanding,  or  to  wisdom.  For  what  man  was  stronger 
than  Samson?  Who  was  more  able  than  David?  Who  was 
wiser  than  Solomon?  And  yet  those  three  were  burned 
with  the  fire  of  lechery.  Therefore  let  him  that  will  be 
God's  clean  child,  as  God's  coward,  flee  all  occasions  and 
companies  that  move  him  to  this  sin. 

The  second  medicine  that  helps  against  this  sin,  is  to 
keep  the  body  from  lustful  meats  and  drinks.  The  third 
is  to  keep  out  of  idleness,  and  lo  busy  thy  mind  in  clean 
thoughts,  and  thy  body  in  clean  occupations.  For  such 
lusts  come  not  unless  thoughts  go  before. 

Spiritual  lechery,  is  when  a  man's  soul  turneth  to  the  fiend 
by  lust  of  deadly  sin.  For  Christ  and  man's  soul  are 
wedded  together  through  true  belief,  love,  charity,  and 
keeping  of  his  commands,  and  leaving  of  sin,  as  God  saith 
by  his  prophet.  But  when  man,  by  his  own  devices,  turns 
*  In  the  fear  of  God. 


On  the  Commandments.  79 

to  deadly  sin,  and  leaveth  the  love  of  Christ,  he  sins  in 
spiritual  lechery  with  the  fiend. 

THE  SEVENTH  (eIGHTh)  COMMANDMENT. 

The  seventh  command,  God  saith  in  these  words, 
"  Thou  shalt  not  do  theft."  Theft,  as  a  learned  man 
saith,  is  a  taking  away  of  goods  without  the  leave  and 
will  of  him  that  owns  them.  In  this  command,  God 
forbids  all  manner  of  wrong  taking  and  withholding  of 
any  man's  goods — all  privy  stealing,  robbing,  and  be- 
guiling— all  sleights  and  deceits  in  buying  and  selling. 
Therefore  let  each  man  beware,  that  he  do  no  theft,  lest 
God  do  vengeance  on  him,  as  he  did  on  Achan.  And  if  he 
have  any  thing  of  other  men  wrongfully,  by  theft,  subtlety, 
or  deceit,  let  him  restore  and  make  restitution  or  satisfac- 
tion therefore,  by  all  his  power,  else  the  sin  is  not  forgiven, 
as  St.  Augustine  saith. 

Since  theft  is  taking  of  other  men's  goods  against  the 
will  of  them  that  own  them,  it  seems  hereby  that  all  wrong 
getting  of  goods,  by  usury,  by  rapine,  by  false  weights  and 
measures,  and  secret  guile,  is  theft  done  by  covetousness 
to  have  other  men's  goods  against  God's  will,  and  them 
that  own  them.  Therefore,  saith  St.  Paul,  to  make  us 
beware,  whoever  desires  thus  to  be  rich,  fall  into  tempta- 
tion and  snare  of  the  devil,  and  into  many  grievous  and 
unprofitable  desires,  which  drown  men  in  death  and  dam- 
nation. For  covetousnes  is  the  root  of  all  evils.  And  in 
another  place  he  saith.  Let  no  man  beguile  his  brother  in 
chaffering  by  any  deceit,  for  God  takes  vengeance  upon 
them  that  so  do.  Therefore,  those  that  are  great  of  power 
in  this  world,  let  them  not  rob  nor  beguile  those  that  are 
smaller,  neither  by  rapine,  nor  by  extortion,  nor  by  false 
claims;  but  let  them  be  satisfied  with  the  wages  that  are 
limited  to  them  for  their  livelihood.  For  so  John  the 
Baptist  commanded  the  soldiers,  as  the  gospel  witnesses. 

Therefore,  let  not  him  that  is  a  merchant,  or  a  vic- 
tualler, deceive  his  fellow  Christian,  as  St.  Paul  exhorts, 
neither  with  meat,  nor  measure,  nor  any  other  deceit,  to 
make  himself  rich  by  goods  gotten  by  rapine.  For  God 
punisheth  all  that  do  such  things.  And  Christ  saith,  The 
same  measure  that  ye  mete  to  others  shall  be  meted  to  you 
again.  Therefore,  let  each  man  beware  that  he  defraud 
not  any  man  for  his  own  covetousness,  and  be  no  swearer 


80  Wicklif.—  The  Poor  Caitiff, 

or  liar,  in  selling  or  in  buying.  For  it  is  written  by  the 
Holy  Ghost's  teaching,  that  whoso  gathereth  treasures 
with  a  lying  tongue,  he  is  vain  and  evil.  And  against  him 
that  sweareth  and  forsweareth  himself  in  buying  and  selling, 
or  in  any  other  manner,  Zechariah,  the  prophet  of  God, 
speaketh  thus :  He  saith  that  he  saw  a  book  flying  in  the 
air,  which  was  twenty  cubits  long  and  ten  in  breadth.  And 
the  angel  said  to  him.  It  is  the  curse  of  God,  that  goeth  to 
thieves'  houses,  and  to  all  men's  houses  that  forswear  them- 
selves by  the  name  of  God.  And  God  speaketh  by  his 
prophet,  against  those  who  with  evil  gotten  goods,  buy  lands 
and  rents,  and  make  great  buildings,  bitterly  cursing  them 
for  their  falseness.  Wo  be  to  you,  saith  he,  who  bind 
house  to  house,  and  field  to  field,  and  say  right  is  wrong 
and  wrong  is  right — and  so  say  all  men  who  by  any  false- 
ness gather  goods  together.  Therefore,  saith  God  by  ano- 
ther prophet.  Wo  be  to  them  that  multiply  things  that  are 
not  their  own. 

And  let  him  that  is  a  labourer,  or  a  craftsman,  do  his 
craft  or  his  labour  truly,  without  sleight  or  other  deceit,  as 
St.  Paul  exhorts  by  the  teaching  of  God.  And  let  no  man, 
with  wrong,  withhold  the  workman's  hire.  For  that  is 
one  of  the  four  sins  that  ever  cry  vengeance  before  God,  as 
St.  James  saith.  Also,  in  this  command,  God  forbids  the 
cursed  sin  of  usury,  in  which  men  sin  after  divers  manners. 

THE    EIGHTH    (nIXTh)  COMMANDMENT. 

In  the  eighth  command,  God  forbiddeth  every  man  and 
every  woman  to  bear  any  false  witness  against  their  fellow 
Christian.  For  through  false  witness  many  a  right  heir 
loses  his  heritage,  and  many  a  guiltless  man  is  put  to 
death.  Thus  Christ  who  was  most  innocent,  and  never 
did  sin,  was  condemned  to  death  by  means  of  two  false 
witnesses.  Therefore,  let  each  man  and  woman  beware  of 
their  words,  that  they  bear  no  witness  by  word  or  by 
swearing,  for  any  thing,  unless  they  know  verily  that  it  is 
right  and  true.  And  understand  what  peril  he  hath  who 
knowingly  bears  false  witness,  and  forswears  himself  on 
the  holy  book. 

Also,  in  this  command,  God  forbiddeth  all  leasings.* 
For  each  leasing  is  a  false  witness  against  Christ,  who  is 
very  truth,  as  he  saith  himself.  Therefore  Christ  called  the 
*  Lies,  falsehood. 


On  the  Commandments*  81 

devil  a  liar,  and  the  father  of  lies.  For  he  found  the  first 
leasing,  and  made  it  himself,  when  he  said  to  Eve  in  Para- 
dise, that  she  should  not  die,  though  she  ate  of  the  fruit  of 
the  tree  God  had  forbidden  upon  pain  of  death,  but  that 
Adam  and  she  should  be  as  gods,  knowing  good  and  evil. 
But  this  was  a  leasing,  and  that  Adam  and  Eve  knew  soon 
after  eating  the  fruit.  And  therefore  the  devil  is  said  to  be 
father  of  all  false  witness  bearers  and  liars,  and  they  are 
said  to  be  his  children,  by  following  in  manners  and  in  their 
living.  Therefore  Christ  said  to  the  Jews,  that  they  were 
of  their  father  the  devil,  for  they  wrought  his  desires. 
Therefore,  let  each  man  beware,  for  it  is  written,  The  lips 
that  lie  are  abominable  to  the  Lord. 

Therefore  let  each  man  beware  that  neither  for  dread,  for 
hate,  nor  for  gift,  he  use  leasing;  neither  bear  any  false 
witness  against  his  fellow  Christian.  For  Judas  sold  truth 
when  he  sold  Christ  for  money.  And  they  who  for  gift  or 
reward,  bear  false  witness  and  deny  truth,  do  the  same  sin 
spiritually  that  Judas  did  bodily.  For  while  they  for 
coveting  any  thing,  deny  truth,  they  sell  Christ  that  is  truth, 
therefore,  let  each  man  keep  himself  from  leasing,  and  all 
those  by  his  might  that  he  hath  power  over.  For  a  great 
doctor  saith,  that  though  a  man  might  by  a  private  leasing 
save  all  this  world,  which  else  should  perish,  yet  should  he 
not  lie  to  save  it. 

Leasing  stands  not  only  in  false  words,  but  also  in  feigned 
works,  and  in  manner  of  living.  And  therefore  let  each 
man  and  woman  who  is  called  a  Christian,  look  that  their 
living  accord  with  the  lore  and  teaching  of  Christ.  And 
let  him  that  is  called  a  priest  of  Christ,  know  and  teach  by 
living  and  word,  the  law  of  his  Lord ;  lest  he  be  of  those 
that  St.  Paul  speaks  of,  who  acknowledge  by  mouth  and 
by  word  that  they  know  God,  but  in  their  works  and  living 
they  deny  the  knowing  of  him.  Of  which  manner  of  folk, 
St.  John  speaks,  saying.  He  that  saith  he  knoweth  God, 
and  keepeth  not  his  commands,  he  is  a  liar,  and  there  is  no 
truth  in  him.  And  in  another  place  he  saith.  He  that  saith 
that  he  loveth  God,  and  hateth  his  brother,  is  a  liar.  Of 
such  manner  of  liars,  St.  Ambrose  speaks,  saying.  Brethren, 
flee  ye  leasing,  for  all  that  love  leasings  are  sons  of  the 
devil.  Not  only  in  false  words,  but  in  feigned  works  is 
leasing,  for  it  is  leasing  for  a  man  to  call  himself  a  Christian, 
and  not  to  do  the  works  of  Christ.  It  is  leasing  for  any 
man  to  acknowledge  himself  bishop,  priest,  or  clerk,  and  to 


82  Wickliff.—The  Poor  Caitiff, 

work  things  contrary  to  those  orders.  Therefore  let  each 
man,  in  his  degree,  be  busy  to  seek  the  truth  of  Christ's 
teaching,  to  live  thereafter,  and  so  to  flee  sin. 

THE  NliSTH  (tEISTH,  FIRST  PARt)  COMMANDMENT. 

The  ninth  command  is  this,  "  Thou  shalt  not  covet  thy 
neighbour's  house,"  and  in  another  place  Godsaith,  "  Thou 
shalt  not  desire  thy  neighbour's  field."  Here  God  forbids 
all  wrongful  desire  and  coveting  of  other  men's  goods,  both 
of  house  and  land,  gold  and  silver,  clothes,  corn,  and  all 
other  things  that  cannot  move  themselves  from  one  place  to 
another.  And  as  in  the  seventh  command  God  forbids  the 
deed  of  wrongfully  taking  any  man's  goods,  so  in  this  com- 
mand he  forbids  all  manner  of  wrongful  desire,  or  coveting 
in  heart  to  any  man's  goods.  This  command  touches  the 
ground  of  all  evil — having  such  manner  of  goods.  For  no 
man  wrongfully  hath  any  such  goods  unless  the  ground  of 
his  having  be  false  coveting  in  heart.  And  therefore,  as  a 
weed  is  well  cleansed  out  of  land  when  the  root  is  drawn 
away,  so  these  four  commands  are  well  kept  when  false 
coveting  of  the  heart  is  fully  quenched. 

Of  the  great  harm  that  cometh  of  false  coveting  in  man's 
heart,  a  great  clerk  speaks,  saying.  Oh,  how  many  men 
has  covetousness  deceived  and  destroyed!  As  Balaam, 
Achan,  Gehazi,  Judas,  Ananias  and  Sapphira,  and  others. 
Holy  writ  also  speaks  of  the  mischief  that  comes  of  false 
covetousness,  and  wrong  desire  of  man's  heart,  by  the  ex- 
ample of  Ahab  who  coveted  the  vineyard  of  Naboth,  and 
Jezebel  the  queen,  upon  whom  sentence  was  fulfilled  as  God 
had  said.  And  therefore  let  each  man  and  woman  beware, 
that  false  desire  or  covetousness  to  have  any  man's  goods 
with  wrong,  or  against  his  will,  reign  not  in  their  hearts ; 
lest  worse  befall  them  than  befell  king  Ahab  and  Jezebel  his 
queen. 

the  tenth  (second  part)  commandment. 

In  the  tenth  commandment,  God  saith  in  this  manner; 
"  Thou  shalt  not  desire  the  wife  of  thy  neighbour;  nor  his 
servant,  nor  his  maid,  nor  his  ox,  nor  his  ass,  nor  any  thing 
that  is  his."  In  this  command,  God  forbids  the  will  and 
consent  of  each  unreasonable  desiring,  and  wrong  coveting 
of  all  things  that  are  alive,  and  may  move  themselves  from 
one  place  to  another.     Thus  God  forbids  the  sins  of  man's 


On  the  Commandments.  83 

will  in  all  things,  for  ofttimes  it  befalls,  that  sin  is  more 
grounded  in  evil  will  than  in  deed.  And  as  God  in  the 
sixth  command  forbids  the  sin  of  lechery,  so  he  forbids  in 
this  command,  the  will  and  consent  of  the  heart.  For  as 
the  deed  is  deadly  sin,  so  is  the  full  consent  and  the  desire 
of  the  heart  deadly  sin,  as  Christ  saith  himself 

Therefore,  let  each  man  and  woman  bethink  busily  what 
thought  enters  into  their  heart,  and  if  any  thought  is  about 
to  draw  the  reason  of  their  soul  to  consent  to  any  sin,  let 
him  not  muse  on  that  thought,  but  without  delay  sternly 
put  it  away,  moving  his  heart  to  think  upon  the  bitter  pains 
that  Christ  suffered,  and  upon  the  endless  joys  of  heaven, 
which  he  loses  if  he  consent  to  that  sin;  and  upon  the 
bitter  and  endless  pains  of  hell  that  he  shall  have  at  his 
end,  if  he  die  in  that  desire  or  sin  which  this  wicked 
thought  will  bring  him  to,  if  it  abide  in  the  heart  till  the 
reason  of  the  soul  consent. 

And  also  let  each  woman  beware,  that  neither  by  coun- 
tenance, nor  by  array  of  body,  nor  of  head,  she  stir  any  to 
covet  her  to  sin.  Not  crooking*  her  hair,  neither  laying  it 
up  on  high,  nor  the  head  arrayed  about  with  gold  and  pre- 
cious stones,  not  seeking  curious  clothing,  nor  of  nice  shape, 
showing  herself  to  be  seemly  to  fools.  For  all  such  array 
of  women,  St.  Peter  and  St.  Paul,  by  the  Holy  Ghost's 
teaching,  openly  forbid.  But  let  them  be  in  clothing  of 
shamefacedness  and  soberness;  being  subject  to  their  hus- 
bands, after  the  rule  of  reason,  as  St.  Peter  and  St.  Paul 
teach;  that  they  who  believe  not  God's  word  be  won  to 
health,  beholding  in  awe  the  holy  and  chaste  conversation 
of  women.  Thus  in  old  time  good  women  and  holy,  be- 
lieving in  God,  adorned  themselves,  as  St.  Peter  saith. 

CONCLUSION. 

These  are  the  ten  commands  of  God,  after  which  it  be- 
hoves all  men  and  women  to  rule  their  life,  if  they  would 
be  saved,  and  therefore  Christ  saith  to  each  man,  if  he 
will  enter  into  life  that  shall  last  for  ever,  keep  these  com- 
mands. These  commands  men  should  teach  their  children 
and  their  households.  And  therefore  God  commandeth  to 
his  people,  that  each  man  tell  to  his  sons  how  God  led  his 
people  out  of  Egypt,  And  it  shall  be  as  a  token  in  thy  hand, 
saith  God,  and  as  a  thing  to  be  minded,  before  thine  eye, 
and  let  the  law  of  the  Lord  be  ever  in  thy  mouth,  Exod.  xiii. 
*  Curling. 


84  Wickliff.—The  Poor  Caitiff, 

And  in  another  place,  Deut.  vi.  God  saith,  These  words 
which  I  command  to  thee  this  day,  shall  be  in  thine  heart, 
and  thou  shall  tell  them  to  thy  sons,  and  thou  shalt  think  on 
them,  sitting  in  thine  house,  and  going  in  the  way,  and  sleep- 
ing and  rising.  And  thou  shalt  bind  them  as  a  sign  in  thine 
hand,  and  they  shall  be  betwixt  thine  eyes,  and  thou  shalt 
write  them  on  the  lintels  and  door-posts  of  thy  house.  That 
is,  thou  shalt  rule  all  thy  thoughts,  words,  and  deeds,  secret 
and  open,  within  thy  house  and  without,  by  the  command- 
ments of  God.  Keep  thyself  and  thy  soul  carefully ;  nor 
forget  thou  the  words  which  thine  eyes  have  seen,  and  let 
them  not  fall  from  thine  heart,  in  all  the  days  of  thy  life. 
Thou  shalt  teach  them  to  thy  sons  and  to  those  that  are  near 
to  thee.  And  St.  Augustine  saith  to  all  Christian  men, 
Govern  ye  your  houses,  govern  ye  your  sons,  govern  ye 
your  household  attendants.  As  it  pertains  to  us  to  speak  to 
you  in  the  church,  so  it  pertains  to  you  to  do  in  your  houses ; 
that  ye  yield  good  reason  to  God,  of  them  that  are  subject 
to  you.  St.  Paul  saith.  He  that  hath  not  care  of  his  own, 
and  most  of  his  own  household,  hath  denied  the  faith,  and 
is  worse  than  a  heathen  man.  Therefore  let  each  man 
first  learn  and  do  in  deed  himself,  and  after  that  excite  and 
move  others  to  keep  these  commandments. 

[WicklifF  then  exhorts  men,  not  "  to  be  negligent  to  learn, 
for  dread  of  the  sentence  that  God  saith  in  his  law."  He 
quotes  at  length  Deuteronomy  xxviii.,  and  adds,]  That  all 
men  and  women  may  have  grace  truly  to  keep  the  com- 
mands of  God,  and  therethrough  flee  these  curses,  and 
have  these  blessings ;  and  ever  to  be  above  in  virtue,  and 
never  under  in  sin,  and  after  that,  to  reign  above  in  ever- 
lasting bliss,  grant,  Jesus  Christ,  that  bought  man  with  his 
heart's  blood,  merciful  God.     Amen. 

All  these  ten  commands  of  God  are  contained  in  two 
words  of  love — that  is.  To  love  God  above  all  things,  and 
thy  fellow  Christian  as  thyself.  For  he  that  loveth  God 
above  all  things,  will  worship  no  God  but  one,  and  he  will 
hallow  his  holy  day,  for  every  day  he  will  live  holily,  and 
out  of  great  sin.  For  certain,  every  day  that  a  man  liveth 
in  deadly  sin,  is  the  devil's  work  day,  for  the  day  man  doeth 
the  devil's  works,  he  serveth  the  devil  and  not  God,  though 
he  sing,  preach,  or  read  holy  words.  And  he  will  not  take 
God's  name  in  vain ;  for  he  who  loveth  God  above  all  things, 
will  do  nothing  that  God  forbiddeth  him.  And  he  who 
loveth  his  fellow  Christian  as  himself,  keepeth  the  other 


On  the  Commandments*  85 

commands ;  for  he  reverences  his  elders  and  all  his  fellow 
Christians.  And  he  will  not  slay  his  fellow  Christians  in 
any  manner,  nor  commit  lechery,  and  he  will  not  he  a 
thief  to  rob  his  fellow  Christian,  by  any  deceit  or  taking-  of 
his  goods  against  his  will.  And  he  that  loveth  his  fellow 
Christian  as  himself,  will  not  bear  any  false  witness,  and  he 
will  not  covet  his  neighbour's  house,  nor  land,  nor  wife,  nor 
servant,  nor  any  other  goods  that  he  owns.  Thus  the  ten 
commands  of  God  are  kept  in  these  two  words  of  love. 
Therefore  saith  St.  Paul,  Whoso  loveth,  fulfilleth  all  the 
law.  Whoso  loveth  God  over  all  things,  is  ever  dreading 
to  offend  him  in  thought,  word,  or  deed.  And  to  love  thy 
fellow  Christian,  is  neither  to  covet,  nor  to  suffer,  nor  coun- 
sel or  procure, nor  to  consent  to  any  thing  to  be  done  to  him, 
other  than  thou  shouldest  desire  were  done  to  thee,  if  thou 
wert  in  his  state.  And  therefore  saith  Christ  himself,  con- 
firming this  sentence.  All  things  that  ye  desire  men  should 
do  to  you,  do  ye  the  same  to  them. 

[Wickliff  enforces  these  considerations  at  considerable 
length  by  quotations  from  the  Scripture  and  the  fathers. 
He  proceeds,] 

Whoso  loveth  God  over  all  other  things,  and  his  neigh- 
bour as  himself,  will  not  be  proud.  For  pride  is  either  an 
unskilful  highness,  through  which  a  man  is  disobedient  to 
God  and  his  commands,  or  it  is  an  unreasonable  highness, 
through  which  a  man  exalts  himself  above  his  fellow  Chris- 
tians and  despises  them.  Also,  he  that  hath  this  love 
leaveth  covetousness.  For  he  that  loveth  God  above  all 
other  things,  and  his  fellow  Christian  as  he  should,  will  de- 
sire nothing  that  is  against  the  will  of  God,  or  harming  to 
his  fellow  Christian. 

And  he  that  hath  this  love  will  not  live  in  sloth,  for  he 
will  endeavour  with  all  his  might  to  serve  his  God  in  keep- 
ing his  commands.  And  after  the  grace  that  he  hath  re- 
ceived of  God,  he  will  forsake  his  own  ease,  and  put  himself 
to  travail  and  pain  for  the  welfjire  of  his  brother.  And  he 
that  hath  this  love  will  have  no  deadly  wrath  to  any  man,  nor 
desire  vengeance  on  him,  though  he  have  trespassed  greatly 
against  him.  And  he  that  hath  this  love,  hath  no  envy  to 
his  fellow  Christian.  For  neither  will  he  be  glad  of  their 
harm,  nor  sorry  for  their  welfare.  And  he  that  hath  this 
love,  will  not  for  his  filthy  lust  bring  his  sister  into  sorrow. 
And  he  that  hath  this  love,  will  not  take  his  meat  or  his 
drink  but  in  measure,  as    he    nee*ds.     For   whoso   doeth 

WICKLIFF.  8 


86  Wic]clif,—The  Poor  Caitiff, 

otherwise,  doeth  gluttony,  and  taketh  his  meat  and  his  drink 
against  the  ordinances  of  God.  And  whoso  hath  this  love, 
doeth  the  works  of  mercy  to  his  brother. 

[Wickliff  enlarges  upon  love  to  our  neighbours,  recapitu- 
lating much  that  he  had  previously  stated,  and  concludes:] 

Thus  in  these  ten  commands  of  God,  contained  in  two 
words  of  love,  all  good  is  fulfilled,  and  all  evil  eschewed.* 
And  that  we  may  live  and  end  in  this  love,  and  so  come  to 
everlasting  bliss,  grant  us,  Jesus  Christ,  that  liveth  and 
reigneth,  without  end,  merciful  God.     Amen.    Amen. 


ON  THE  LORD'S  PRAYER. 

PROLOGUE. 

Christ  saith,  whoso  loveth  him,  will  keep  his  command- 
ments ;  and  they  that  keep  them  are  his  friends,  as  he  saith 
in  another  place.  And  he  will  hear  his  friends,  and  grant 
them  all  reasonable  things  that  they  ask  of  him,  needful  to 
health  of  soul  and  body.  x\nd  all  things  needful  to  man, 
either  for  soul  or  body,  are  contained  in  the  Lord's  prayer. 
It  is  the  prayer  full  of  wisdom  and  health  which  Christ 
taught  his  disciples. 

This  holy  prayer  contains  seven  askings.  And  in  these 
short  askings  is  contained  more  wisdom  than  any  tongue  of 
man  can  fully  tell  here  on  earth.  When  a  child  is  first  set 
to  school,  men  teach  him  his  paternoster,  (the  Lord's 
prayer,)  therefore,  let  him  that  will  learn,  be  meek  as  a 
child,  and  without  malice.  God  careth  not  for  long 
tarrying,  nor  for  smooth  words,  either  rhymed  or  in  prayer. 
For  St.  Gregory  saith,  True  praying  is  not  to  speak  fine 
words  with  the  mouth,  but  to  make  great  complaint  and 
sorrow  for  sin,  with  sore  sighing  of  heart,  and  great  desire 
of  forgiveness.  What  is  it  to  patter  with  lips  when  the 
heart  prayeth  not  by  desire?  What  difference  there  is  be- 
twixt the  bran  and  the  flour  of  the  wheat,  such  there  is 
between  the  sound  of  the  lips  and  the  devotion  of  heart. 
When  the  mouth  prayeth  God  for  one  thing,  and  the  heart 
is  busy  about  another,  such  worship  God  with  lips,  but  the 
heart  of  them  is  far  from  him,  as  he  complaineth  by  the 
prophet.f 

*  Avoided,  put  out. 

t  Wickliff  then  states  eight  things  needful  to  man  when  praying 
to  God. 


On  the  Lord's  Prayer,  87 


ON  THE  LORD  S  PRAYER. 

The  first  asking  is,  Our  Father  that  art  in  heaven,  hal- 
lowed he  thy  name.  In  that  thou  callest  him  Father,  thou 
acknovvledgest  that  he  is  Maker  and  Lord  of  heaven,  earth, 
and  hell,  and  Governor  of  all  creatures,  of  whom  all  good- 
ness Cometh,  and  thus  thou  acknowledgest  his  might.  And 
since  he  is  Lord  and  Father,  each  man  owes  him  dread  and 
love.  Therefore  he  asketh  each  man  by  his  prophet,  say- 
ing. The  son  worships  the  father,  and  the  servant  the  lord. 
Therefore  if  I  am  Father,  where  is  my  worship?  and  if  I 
be  Lord,  where  is  my  dread?  This  word.  Father,  shows  to 
each  good  Christian  man,  great  worthiness,  fairness,  and 
riches.  For  there  can  be  no  greater  worthiness  than  to  be 
the  son  of  so  great  a  Lord  as  almighty  God  is.  Therefore 
Bede  saith.  No  reward  may  be  greater  than  for  the  sons  of 
earthly  men  to  be  made  the  sons  of  the  highest  Lord — 
greater  riches  may  no  man  have,  than  to  be  heir  of  the 
realm  of  heaven ;  which  riches  each  man  shall  have,  that 
liveth  and  endeth  in  the  lore  and  teachhig  of  this  noble 
Father,  as  St.  Paul  witnesses.  Greater  fairness  can  no 
man  have,  than  to  be  like  to  this  Father.  The  more  man 
loveth  this  Father,  the  more  like  he  is  to  him ;  and  ever  the 
less  man  loveth  him,  the  less  he  hath  of  his  likeness.  This 
likeness  is  likeness  of  soul,  through  virtuous  life. 

If  thou  wilt  be  son  of  this  blessed  Father,  thou  must 
hate  all  sin  and  filth,  as  he  doth;  and  love  all  goodness 
and  virtue,  as  he  doth.  Now  when  thou  callest  him  Father, 
bethink  thee  that  thou  be  obedient  to  his  commands,  and 
yield  to  him  love,  worship,  reverence,  service,  and  dread. 
And  if  thou  desirest  to  find  him  a  mild  Father,  be  thou  to 
him  an  obedient  son.  No  man  shall  say.  Father  mine,  but 
only  he  that  is  son  by  nature,  without  beginning  and  end- 
ing, as  Christ,  God's  Son,  is.  We  are  not  his  sons,  save  as 
we  are  made  to  his  likeness.  But  we  are  his  sons  through 
grace,  and  by  adoption  or  purchase ;  as  a  lord  having  no 
son  of  his  own  to  be  his  heir,  may  make  a  poor  man's  son 
his  heir.  Thus  this  Lord  and  Emperor,  when  we  were  poor, 
and  children  of  wrath  and  hell,  as  St.  Paul  saith,  made  us 
through  grace,  heirs  of  the  realm  of  heaven,  if  we  are  obe- 
dient children  to  hii'p. 

We  exclude  pride  when  we  say.  Our  Father,  and  not 
mine.     This  word  "  our"  saith  that  we  are  all  brethren, 


88  Wicklif.—  The  Poor  Caitiff. 

great  and  small,  poor  and  rich,  high  and  low,  of  one  father 
and  of  one  mother,  that  is,  God  and  holy  church ;  and  that 
none  scorn  or  despise  another,  but  love  as  his  brother,  and 
one  should  help  another,  as  limbs  of  a  man's  body,  as  St. 
Paul  saith. 

Truth  it  is  that  God  is  every  where,  but  most  properly 
he  is  said  to  be  in  heaven,  for  there  he  is  most  known,  loved, 
and  worshipped.  And  next  to  that  he  is  said  to  be  in 
heaven  in  a  spiritual  sense;  that  is,  in  holy  souls,  which 
are  the  temple  of  God,  as  St.  Paul  saith,  and  are  reared  on 
high  from  sin  and  earthly  love,  and  are  bright  and  clean  as 
the  heavens.  For  in  such  souls  he  is  seen,  known,  dreaded, 
worshipped  and  loved. 

Hallowed  be  thy  name. — That  is,  in  us.  We  hallow  God 
in  us,  as  St.  John  Chrysostom  saith,  when  we,  knowing  him 
to  be  holy,  dread  him,  and  watch  busily,  lest  we  defile  the 
holiness  of  his  name  in  us,  by  our  evil  works.  This,  saith 
he,  this  desire  we  should  evermore  have,  that  this  name 
which  is  blessed,  be  confirmed  in  us,  making  us  blessed  and 
holy.  Thy  name,  that  is,  thy  faith,  thy  acknowledging,  and 
thy  love,  be  confirmed  in  our  hearts,  that  as  we  bear  thy 
name,  so  thy  acknowledging  and  thy  love  may  be  hallowed 
in  us,  that  we  be  made  by  thy  help,  righteous,  and  abstain- 
ing from  all  evil. 

The  name  of  God  in  itself  cannot  be  more  holy  than  it 
is,  but  ever  the  more  it  is  known,  loved,  and  worshipped  of 
man,  the  more  it  is  said  to  be  holy.  Therefore,  sv/eet  Father 
that  art  in  heavens,  thy  name  be  hallowed  in  the  hearts  of 
heathen  men,  that  they  may  believe  in  thee;  and  in  the 
hearts  of  Jews,  that  they  may  believe  more  perfectly,  and 
also  love  thee.  Hallowed  be  thy  name  in  the  hearts  of  false 
Christian  men,  that  as  they  believe  in  thee  so  they  may  have 
perfect  love  and  good  works,  without  which,  belief  may  not 
save  any  man,  as  the  apostle  saith.  Also,  O  Father  that 
art  in  heaven,  thy  name  be  hallowed  in  the  hearts  of  thy 
chosen  men,  by  more  increase  of  charity,  and  knowledge  of 
thee,  and  by  more  sweetness  of  heavenly  love. 

In  the  first  asking  of  this  holy  prayer,  we  pray  for  the 
first  and  principal  gift  of  the  Holy  Ghost,  that  is,  the  gift  of 
wisdom,  which  binds  and  holds  together  the  heart  in  God. 
This  Spirit  of  wisdom  hallows  the  heart,  cleansing  it  from 
earthly  love  and  fleshly  affections,  drawing  it  from  many 
things,  and  setting  it  to  one  alone,  that  is,  to  God.  There- 
fore, sweet  Father,  thy  name  be  hallowed  in  us;  that  is, 


On  the  Lord's  Prayer,  89 

give  thou  to  us  the  Spirit  of  wisdom,  by  whom  we  may  be 
made  clean  from  all  filth ;  by  whom  we  may  be  full  filled 
with  thy  love,  that  all  other  loves,  contrary  to  thine,  may 
be  bitter  to  us. 

II.  The  second  asking  of  this  holy  prayer,  which  in  some 
measure  pertains  to  the  Son,  is  said  in  these  words.  Thy 
kingdom  come  to  thee.  Since  Christ  (who  is  that  noble- 
man of  whom  the  gospel  speaketh,  Luke  xix,)  came  down 
from  high  heaven  into  this  wretched  world,  to  take  us  for 
his  kingdom  who  before  were  lost  through  Adam's  sin ; 
and  since  he  suffered  bitter  death  upon  a  tree,  and  bought 
man  again  with  his  precious  blood,  and  after  that  returned 
again  to  his  Father,  tor  the  salvation  of  mankind — well  may 
true  Christian  people  be  called  God's  kingdom.  And  there- 
fore, as  St.  Jerome  saith,  we  here  pray  generally  for  the 
realm  of  all  the  world,  that  the  devil  may  cease  to  reign 
therein,  or  that  God  reign  in  each  man  by  grace,  and  that 
sin  reign  not  in  the  mortal  body  of  man.  St.  John  Chry- 
sostom  saith,  that  holy  men  are  called  the  kingdom  of  God, 
and  wicked  men  are  called  the  kingdom  of  the  devil,  for  he 
reigneth  in  them,  and  they  do  his  will.  Therefore,  a  faith- 
ful Christian  man  prayeth  of  God  his  Father,  that  sin,  which 
is  the  realm  of  the  fiend,  may  be  destroyed,  and  Christ 
reign  in  souls  through  mercy  and  grace.  And  that,  as  he 
reigneth  in  souls  of  well  living  men,  so  also,  by  turning  to 
good  life,  and  putting  away  of  sin,  he  would  reign  in  them 
that  still  are  evil. 

Also  Christ  teacheth  us  in  this  prayer  to  ask  the  dreadful 
time  of  doom,  in  which  the  kingdom  of  God  shall  fully 
come;  that  men  may  know  it  behoves  them  not  to  live  idly 
or  negligently,  that  this  time  may  not  make  ready  flames 
and  vengeance  for  them,  but  to  live  justly  and  soberly,  that 
this  time  bring  a  crown  to  them.  Here  we  ask  of  God,  the 
second  gift  of  the  Holy  Ghost,  that  is,  the  Spirit  of  under- 
standing in  our  hearts.  For  as  the  sun  doeth  away  the 
darkness,  and  wasteth  away  the  clouds,  and  the  morning 
dews,  so  the  Spirit  of  understanding  wasteth  all  the  dark- 
ness of  the  heart,  and  showeth  him  his  sins  and  defaults. 
So  that  he  who  thought  before  that  he  had  been  all  clean, 
then  findeth  many  faults,  and  defilements  without  number, 
as  the  sun-beam  showeth  motes  and  dust  to  them  that  be- 
hold it. 

This  asking  is  said  thus ;  Fair  Father,  if  it  be  thy  will 
8* 


90  Wickliff.—  The  Poor  Caitiff. 

enlighten  our  hearts  with  the  Holy  Ghost,  and  cleanse  them 
and  make  them  fair,  that  we  may  be  made  worthy  to  see 
God,  and  that  he  deign  to  reign  in  us;  so  that  all  be  his, 
and  he  King,  and  that  we  may  evermore  see  him.  For 
that  it  is  for  us  to  live  without  end,  and  to  be  the  kingdom  of 
God.  And  as  we  are  taught  in  the  first  asking,  to  restrain 
the  sin  of  pride  by  true  meekness,  when  we  sa)^,  "  Our 
Father,"  and  not  "  mine,"  even  so  we  are  taught  in  the 
second  asking  to  restrain  envy  against  our  fellow  Christian 
by  true  charity,*  when  we  say.  Thy  kingdom  come  to  thee. 
Merciful  Father,  vouchsafe  to  reign  in  our  souls,  as  a  king 
in  his  realm,  governing  us  all  our  lives,  that  we  may  reign 
with  thee  in  bliss  without  end. 

III.  The  third  asking  of  this  holy  prayer,  which  hath 
some  respect  to  the  Holy  Ghost,  the  third  person  of  the 
holy  Trinity,  follows  in  these  words,  TJuj  will  be  done  in 
earth  as  it  is  in  heaven.  Here  we  pray  to  God,  that  his 
will  be  done  and  fulfilled  here  in  earth,  among  sinful  men, 
by  amending  their  life,  as  it  is  done  in  just  men,  who 
spiritually  are  said  to  be  heaven.  For  God  dwelleth  in 
just  souls,  as  it  is  written.  The  soul  of  a  just  and  well 
living  man,  is  the  seat  of  wisdom,  that  is  of  Christ,  for  he 
is  the  wisdom  of  the  Father  of  heaven.  Here  we  pray 
also,  that  our  flesh  withstand  not  our  spirit,  nor  hinder  it 
to  do  God's  will.  For  the  spirit  desireth  contrary  to  the 
flesh,  and  the  flesh  to  the  spirit,  as  St.  Paul  saith. 

Here  we  pray  that  God's  will  be  done,  that  is,  as  St. 
Augustine  saith,  that  men  obey  God's  commandments,  as 
angels  in  heaven  obey  his  commandments,  so  also  that 
men  in  earth  may  obey  the  same;  and  as  angels  serve 
him  in  heaven  without  blame,  so  also  may  men  serve  him 
in  earth.  Here  we  pray  God  that  he  quicken  our  hearts  with 
grace,  that  we  may  do  his  will  on  earth,  as  saints  do  in 
heaven.  Let  every  man  that  sayeth  this  prayer,  look  that 
he  do  in  his  living;  that  as  he  sayeth  in  word,  that  God's 
will  be  done  in  him  as  it  is  in  heaven,  so  also  that  his 
works  accord  therewith.  For  God  looketh  more  to  the 
deeds  than  to  words  of  mouth.  For  if  the  words  of  thy 
mouth  pray  God  that  his  will  be  fulfilled  in  thee,  and  thy 
works  say,  Nay,  through  sin  contained  in  them,  or  through 
grudgings  against  him  in  sickness  or  in  other  diseases,  thou 
obtainest  nothing  of  God  in  thy  prayer. 
*  Love. 


On  the  Lord's  Prayer.  91 

Here  we  ask  of  our  Father  of  heaven  the  third  gift  of 
the  Holy  Ghost,  that  is,  the  gift  of  counsel — that  our 
wretched  will,  through  counsel  of  the  Holy  Ghost,  be  set 
fully  to  do  God's  will,  so  that  in  us,  our  own  understand- 
ing or  will  be  not  master,  but  his  only.  As  we  are  taught 
in  the  first  and  second  askings  to  restrain  pride  and  envy 
through  meekness  and  charity,  so  we  are  taught  in  this 
third  asking,  to  restrain  wrath  with  true  love  of  heart. 
And  therefore  Christ  saith,  I  give  to  you  a  new  command- 
ment, that  ye  love  each  other,  as  I  have  loved  you. 

IV.  In  the  last  four  askings  of  this  holy  prayer,  we  pray 
our  heavenly  Father,  to  give  us,  forgive  us,  keep  us,  and 
deliver  us.  And  unless  we  have  these  four,  we  are  dead 
and  ruined  in  this  world.  And  therefore  we  say  to  our  Fa- 
ther, Our  each  day^s  bread,  give  thou  us  to  day.  Christ 
saith,  Our  each  day's  bread ;  to  restrain  lustful  meats ;  that 
a  man  eat  so  much  as  reason  asks,  not  how  much  fleshly 
lust  covets.  Here  we  pray  for  no  lordships  or  riches  of 
this  world,  but  only  for  needful  sustenance,  which  is  un- 
derstood by  bread.  Thus  prayed  the  wise  man,  who  was 
inspired  with  the  Holy  Ghost,  saying.  Beggary  and  riches, 
Lord,  give  thou  not  to  me,  but  only  sustenance ;  grant  thou 
necessaries.  In  this  asking,  covetousness  is  put  under. 
For  here  a  Christian  man  prayeth  by  largeness  of  heart, 
that  God  would  give  these  necessaries  which  are  understood 
by  bread,  to  other  men,  as  well  as  to  him.  And  since 
each  man,  every  day  hath  need  of  spiritual  sustenance  of 
soul,  and  also  of  body,  therefore  these  necessaries  may 
well  be  called  our  each  day's  bread.  x\nd  as  man's  body 
is  strengthened  by  bodily  sustenance,  that  it  fail  not  in 
travail,  so  man's  soul  is  strengthened  by  God's  word  when 
it  is  rooted  therein,  that  it  fail  not  from  the  love  of  God, 
in  tribulations,  or  in  any  anguish. 

And  therefore,  we  here  ask  of  our  heavenly  Father  the 
fourth  gift  of  the  Holy  Spirit,  that  is,  the  gift  of  strength, 
which  armeth  God's  knight,*  and  maketh  his  soul  hardy 
and  strong  to  suffer  divers  diseases  for  God's  love.  And 
as  the  soul  passeth  the  body  in  worthiness,  so  this  food  of 
the  soul  passes  bodily  food.  And  if  he  were  a  cursed  man 
that  withheld  bodily  bread  from  his  brother  after  the  flesh, 
when  he  saw  him  about  to  perish,  how  much  more  are 

*  The  soldier  of  Christ. 


92  Wickliff.—The  Poor  Caitiff. 

they  accursed,  who  should  feed  souls  that  are  on  the  point 
of  perishing  with  God's  word,  and  do  not.  And  since  this, 
which  is  the  true  food  for  the  soul,  hath  been  withdrawn 
for  many  days,  through  pride,  covetousness,  ignorance  and 
lustful  living  of  those  who  should  be  teachers,  and  through 
unwholesome  lore,  and  leasings*  of  covetous  flatterers 
therefore  let  us  pray  heartily  to  Jesus  Christ,  the  true 
bishop  of  our  souls,  that  he  ordain  true  teachers  for  his 
people,  to  break  to  them  the  bread  of  God's  word,  and  to 
warn  them  of  their  sins,  telling  them  the  very  truth  of 
God.  And  that  He  who  inspired  the  holy  prophets  with 
knowledge  and  wisdom,  and  taught  the  apostles  the  way  of 
all  truth,  may  enlighten  our  hearts  with  understanding  of 
his  lore,  and  grant  us  grace  to  work  thereafter.  And  as 
we  each  day  need  this  ibod  of  body  and  of  soul,  therefore 
let  us  meekly  pray  our  heavenly  Father  that  he  give  us 
our  each  day's  bread  to-day. 

V.  The  fifth  is  said  in  these  words.  And  forgive  thou  us 
our  debts,  as  we  forgive  to  our  debtors.  By  this  wise  in- 
struction of  Jesus  Christ,  malicious  and  revengeful  wretches 
may  know  that  they  are  in  the  way  to  hell  as  long  as  they 
dwell  in  their  accursed  malice.  For  by  these  debts  are 
understood  sins  which  we  do  against  God.  And  as  we 
sin  each  day,  therefore  each  day  we  need  to  pray  to  God 
for  forgiveness  of  our  sins.  Therefore,  St.  Cyprian  saith. 
He  that  is  commanded  to  pray  each  day  for  sins,  is  taught 
that  he  sinneth  each  day.  Our  Father  teacheth  us  to  ask 
forgiveness  of  our  sins  which  we  have  done  against  him; 
upon  this  condition  he  forgiveth  all  that  we  have  trespassed 
against  him,  that  we  forgive  all  others  that  have  trespassed 
against  us.  And  therefore  he  that  beareth  wrath,  or  de- 
sireth  vengeance  against  his  fellow  Christian,  in  this  prayer 
prayeth  God  to  take  vengeance  upon  himself,  as  he  doth, 
or  as  it  is  in  his  will  to  do  upon  his  fellow  Christian.  St. 
John  Chrysostom  saith,  "  He  that  keepeth  enmity  against 
any  man,  lieth  when  he  saith  this  prayer;  for  he  saith,  I 
forgive,  and  he  forgiveth  not;  and  so  he  asks  forgiveness 
of  God,  and  it  shall  not  be  forgiven  to  him." 

It  is  not  need  for  thee  to  forgive  debts  to  each  debtor  of 

money,  only  to  him  that  cannot  pay.     To  him  that  will 

not  pay,  but  chides  and  makes  open  debate,  if  thou  doest 

mildly  and  easily,  that  money  due  to  thee  may  be  yielded 

*  Lies. 


On  the  LorcCs  Prayer.  93 

to  thee,  proposing  not  so  much  the  winning  of  money  as 
the  amending  him  that  hath  whereof  to  pay;  then  not 
only  thou  shalt  do  no  sin,  but  thou  shalt  profit  that  man. 

St.  Augustine  saith,  "  Each  sinful  man  is  in  great  debt  to 
God,  which  debt  he  is  not  able  to  pay.  For  though  a 
man  should  live  ever  so  long,  he  might  not  do  sufficient 
penance  for  one  deadly  sin,  if  God  used  him  strait  and  not 
in  merciful  judgment."* 

But  take  good  heed  how  thou  sayest  this  prayer,  when 
thou  sayest.  Forgive  us  our  misdeeds  as  we  forgive  them 
that  have  trespassed  to  us.  If  one  member  of  thy  body 
chance  to  hurt  another,  he  that  is  hurt  revengelh  not  him- 
self therefore.  We  are  members  of  Jesus  Christ,  if  we 
are  true  Christian  men,  as  the  apostle  saith.  Therefore  we 
should  love  each  other,  and  those  who  do  not  so  are  man- 
slayers,  and  condemn  themselves,  as  holy  writ  saith. 

In  this  prayer  we  ask  of  God  a  gift  of  the  Holy  Ghost, 
that  is  called  a  gift  of  knowledge,  and  which  maketh  a 
man  to  bethink  himself  well,  and  to  be  wise  in  soul.  The 
Spirit  showeth  to  man  what  he  is,  and  what  peril  he  is  in, 
and  when  so  he  came,  and  whither  he  goeth,  and  what  he 
hath  done,  and  what  he  hath  lost,  and  what  he  should 
have  done.  And  when  he  seeth  that  he  hath  not  whereof  to 
make  good  for  his  sins  against  God,  then  this  Spirit  maketh 
him  weep  and  lament,  and  cry  mercy  of  God;  and  to  cast 
away  ire  and  wrath,  and  all  other  such ;  and  to  hold  him- 
self the  foulest  and  worst  of  all  others.  For  this  Spirit 
teacheth  man  what  pain  and  sorrow  Christ  suffered  for 
him,  and  in  whom  never  was  spot  of  sin;  how  he  sweat 
blood  and  water,  how  he  was  bound  to  a  pillar  and 
wounded  from  the  head  to  the  feet:  how  he  was  crowned 
with  thorns,  how  he  was  nailed  hand  and  foot,  and  his 
heart  opened  with  a  spear.  And  yet  in  all  these  hideous 
pains,  as  a  sheep  under  the  hand  of  his  shearer,  he  was 
still  without  murmuring,  as  the  prophet  said  of  him.  And 
he  meekly  prayed  to  his  Father  for  his  enemies,  saying. 
Father  forgive  them  their  guilt,  for  they  know  not  what 
they  do.  This  should  move  all  Christian  men  to  forgive  all 
trespasses,  and  to  pray  meekly,  both  for  enemies  and  for 
fronds,  saying.  Fair  Father,  forgive  us  our  sins,  as  we 
forgive  them  that  trespass  against  us. 

*  This  plainly  shows  that  by  penance  Wickliff  meant  scriptural 
repentance,  not  the  bodily  penances  of  the  church  of  Rome. 


94  Wickliff.—  The  Poor  Caitiff. 

VI.  The  sixth  asking  follows  in  these  words,  And  lead 
us  not  into  temptation.  We  pray  not  that  we  be  not 
tempted,  for  no  man  can  be  proved  without  temptation ; 
but  we  pray  that  God  lead  us  not  into  temptation,  that  is, 
that  he  suffer  us  not  to  fall  into  such  temptations  as  we  may 
not  suffer.  For  God,  by  himself,  leadeth  no  man  into  temp- 
tation, but  he  suffereth  him  to  be  led  whom  he  forsaketh 
from  his  help,  as  St.  Augustine  saith. 

Temptation  profits  much  to  a  man  that  withstandeth ;  for 
a  man  that  is  not  tempted  is  not  known  either  to  himself,  or 
to  others,  whether  he  is  good  or  evil.  But  when  he  is  as- 
sayed and  tempted,  then  it  shall  be  known  what  he  is.  And 
therefore,  St.  Gregory  saith,  that  in  time  of  ease,  when  man 
is  not  tempted,  it  is  not  known  which  is  a  good  man,  which 
is  evil. 

Also  temptation  that  is  withstood,  increases  man's  merit 
in  bliss,  and  therefore  saith  the  Holy  Ghost  by  St.  James, 
That  man  is  blessed  that  suffers  temptation,  for  when  he  is 
proved  true  in  withstanding  sin,  he  shall  receive  a  crown 
of  life,  which  God  hath  promised  to  all  those  that  love 
him.  He  is  led  into  temptation,  who,  through  his  own 
unkindness  and  evil  living,  is  left  from  the  grace  and 
help  of  God ;  for  such  a  one  shall  fall  with  each  blast  of 
his  enemy.  And  therefore,  in  this  prayer  we  beseech  our 
heavenly  Father,  since  he  is  true  and  suffers  no  man  to  be 
tempted  more  than  he  may  withstand,  as  the  apostle  saith, 
that  he,  through  help  and  grace  of  the  Spirit  of  pity,  keep 
our  hearts  in  temptation,  that  we  consent  not  to  any  sin. 
And  as  we  prayed  him,  in  that  other  asking,  that  he  forgive 
our  before-done  sins,  so  we  pray  him  here,  that  he  keep  us 
from  consenting  to  sins  that  are  to  come  hereafter,  that  we 
fall  not  again. 

Temptation  makes  a  good  man  more  meek  and  fearful, 
and  makes  him  to  know  himself  and  his  frailness ;  and  it 
makes  him  to  know  the  strength  of  his  enemies,  and  their 
sleights ;  and  how  true  God  is  at  need,  to  help  his  ser- 
vants. Here  we  are  taught  to  subdue  sloth,  and  to  be 
busy  to  purchase  help  of  God,  by  devout  prayer;  to  with- 
stand sin  in  time  of  temptation;  and  to  keep  from  fleshly 
lusts  that  bring  men  to  many  great  sins.  For  our  fight- 
ing is  as  nought  without  his  help.  Each  temptation  that 
man  hath,  comcth  to  him  by  some  thought  and  enticing 
of  one  of  his  spiritual  enemies,  either  of  the  flesh,  of  the 
world,  or  of  the  fiend.     Therefore  let  each  man  examine 


On  the  Lord's  Prayer.  95 

the  thoughts  and  enticings  that  come  into  his  heart,  and 
espy  whether  they  will  draw  him  into  any  sin,  or  unlawful 
lust  or  liking.  And  if  they  are  thereabout,  turn  he  his 
thought  from  them,  and  meditate  upon  the  bitter  pains, 
sufferings,  and  wounds,  in  hands,  head,  and  body,  feet  and 
side,  which  Christ  suffered  to  wash  us  from  our  sins.  And 
cease  he  not  to  pray  devoutly,  having  his  heart  and 
thought  upon  Christ,  and  upon  his  peculiar  pains,  till  his 
temptation  pass  away.  For  temptation  overcomes  not  the 
man  that  hath  steadfast  mind  upon  Christ  and  his  pains. 
No  man  shall  be  crowned  in  bliss  but  he  that  overcometh, 
as  St.  Paul  saith,  and  no  man  can  overcome  unless  he 
have  something  against  which  he  shall  fight.  Therefore 
whoso  is  tempted,  be  he  true  in  fighting,  so  shall  he  over- 
come, and  win  a  seat  in  bliss  with  Christ,  and  have  a 
crown  of  life  that  never  shall  fade,  which  is  promised  of 
God  to  all  them  that  truly  fight,  withstanding  sin  and 
unlawful  likings,  as  it  is  written  in  the  book  of  Reve- 
lation. 

When  we  feel  no  temptation,  let  us  humble  ourselves 
the  more  to  God,  for  he  knoweth  our  frailness  and  de- 
fends us.  And  if  we  are  proud,  or  have  vain  glory  thereof, 
he  withdraweth  his  help,  and  therefore  we  perish.  Also 
we  should  be  afraid  when  we  feel  no  temptation,  lest  the 
reason  of  our  souls  be  dead  through  some  secret  deceit. 
For  St.  Gregory  saith,  that  a  man  is  most  tempted  when 
he  least  feels  temptation.  Therefore  pray  we  heartily  to 
God,  that  he  suffer  us  not  to  be  overcome  in  temptation. 

VII.  But  that  he  through  his  great  mercy  deliver  us 
from  all  evil.  For  this  is  the  last  prayer  of  the  pater- 
noster. Here  we  pray  God  to  deliver  us  from  the  evil  of 
pain  which  we  have  deserved  through  sin  before  done,  and 
from  the  evil  of  sin  at  the  present  time  of  our  life,  and 
from  the  evil  of  pain  that  shall  come  for  sin  after  this  life. 
Plere  also  we  seek  deliverance  of  all  evils  of  body,  which 
either  hinder,  or  will  hinder,  the  soul  from  serving  God. 
St.  John  Chrysostom  saith,  that  Christ  here  calleth  "  evil" 
the  fiend,  for  the  abundance  of  his  malice.  This  malice  is 
not  naturally,  but  of  free  choice,  and  because  he  hath  en- 
mity towards  us  which  may  not  be  appeased.  Therefore 
Christ  said.  Deliver  us  from  evil,  that  we  be  delivered  from 
sin  and  from  the  fiend.  No  man  is  tiruly  delivered  from 
sin  unless  God  deliver  him. 


96  •  Wicklif.—  The  Poor  Caitiff. 

But  the  worst  sin  of  all,  is  sin  against  the  Holy  Ghost, 
for  as  Christ  saith,  that  shall  not  be  forgiven.  Therefore 
especially  let  us  pray  to  God,  to  deliver  us  from  this  evil. 
That  man  sinneth  against  the  Holy  Ghost,  who  to  his  life's 
end,  is  a  rebel  against  God,  and  so  dieth  in  despair,  and 
goeth  to  pain  for  ever.  And  he  is  a  rebel  against  God, 
who  rebels  against  his  commandments.  And  therefore 
Christ  saith,  He  that  is  not  with  him  is  against  him.  And 
in  another  place  he  saith.  He  that  loveth  not  me,  keepeth 
not  my  words.  And  thus  every  man  who  is  contrary  to 
Christ's  teaching  is  a  rebel  against  God,  and  loveth  him 
not.  For  he  saith  himself,  that  whoso  loveth  him  shall 
keep  his  word.  And  the  wise  man  saith.  He  that  turneth 
away  his  ear,  that  he  hear  not  God's  word,  his  prayer  shall 
be  accursed,  and  St.  Paul  saith,  He  is  cursed  that  loveth 
not  Jesus  Christ.  Therefore  pray  we  to  God,  that  he  deli- 
ver us  from  this  evil  will,  and  rebellion  against  his  word, 
and  from  all  other  evils. 

Amen, 

Amen,  that  is.  So  be  it.  This  word  knitteth  together  all 
the  prayers  that  went  before,  as  if  it  were  said.  Sweet 
Father,  that  art  in  heaven,  be  all  these  things  that  we  have 
asked,  fulfilled  in  us  and  in  all  others.  Here  we  ask  for 
the  Spirit  of  the  holy  fear  of  God,  through  which  we  may 
withstand  all  the  evil  of  sin.  And  therefore  saith  the  Holy 
Ghost,  The  beginning  of  wisdom  is  the  fear  of  God.  And 
in  another  place  it  is  written,  that  through  the  fear  of  God 
each  man  turneth  from  evil ;  that  is,  each  man  who  truly 
feareth  God,  fleeth  from  sin. 

There  is  much  more  understood  in  this  holy  prayer  than 
is  declared  here.  For  St.  Augustine  saith,  that  whatever 
is  found  in  all  the  words  of  holy  prayers,  is  contained  in 
this  prayer  of  the  Lord.  And  therefore,  let  each  man  that 
thinketh  to  be  saved  do  his  utmost  to  love  God  above  all 
things,  and  his  fellow  Christian  as  himself,  and  so  he  shall 
be  made  worthy  to  be  heard  of  God  in  his  prayer,  and  to 
be  delivered  from  all  evil,  and  to  come  to  everlasting  rest 
of  bliss.  Thither  may  He  bring  us,  who  bought  man  with 
his  heart's  blood.     Amen. 


Of  perfect  Life.  97 


OF  PERFECT  LIFE; 


THE   COUNSEL   OF  CHRIST. 

Christ,  not  compelling,  but  freely  counselling  each  man 
to  perfect  life,  saith  thus,  If  any  man  will  come  after  me 
let  him  deny  himself,  and  take  his  cross  and  follow  me, 
Luke  ix.  Then  let  us  forsake  ourselves,  such  as  we  have 
made  us  in  doing  sin,  and  dwell  we  such  as  we  are  made 
by  grace.  If  a  proud  man  be  converted  to  Christ,  and  is 
made  meek,  he  hath  forsaken  himself.  If  a  covetous  man 
ceaseth  to  covet,  and  giveth  his  own  things,  he  hath  denied 
himself.  If  an  evil  liver  changeth  his  life,  he  hath  denied 
himself.  The  cross  of  Christ  is  taken  when  despisings  for 
the  love  of  truth  are  not  forsaken,  but  taken ; — when  the 
flesh  is  punished  by  abstinence,  and  when  compassion  and 
pity  towards  our  neighbour  is  truly  kept;  when  man  is 
crucified  to  the  world,  and  the  world  crucified  to  him,  setting 
the  joy  thereof  at  nought.  (Wickliff  enforces  these  doctrines 
by  further  arguments  very  similar  to  those  which  he  has 
used  in  other  pieces,  and  proceeds,) — 

But  let  us  not  make  so  sure  of  the  Lord's  mercy,  that  we 
heap  sins  upon  sins ;  neither  say  we  while  youth  endureth, 
Let  us  follow  our  desires,  and  at  the  last,  in  age  do  penance 
for  our  sins,  for  the  Lord  is  merciful,  he  shall  not  have  mind 
of  our  sins. — Lord  Jesus,  turn  us  to  thee,  and  then  we  shall 
be  turned.  Heal  thou  us,  and  we  shall  be  truly  whole.  For 
without  thy  grace  and  help  no  man  may  be  truly  turned  or 
healed.  For  they  are  but  scorners  who  to-day  turn  to  God, 
and  to-morrow  turn  away.  What  is  turning  to  God?  None 
but  turning  from  the  world,  from  sin,  and  from  the  fiend. 
What  is  turning  from  God?  None  but  turning  to  the  change- 
able goods  of  this  world,  to  pleasing  likeness  of  creatures,  to 
works  of  the  fiend,  and  to  lusts  of  the  flesh.  To  be  turned 
from  the  world,  is  to  set  at  nought,  and  to  put  out  of  mind, 
all  likings,  joys,  and  mirths  thereof,  and  to  suffer  meekly  all 
bitterness,  slanders  and  troubles  thereof,  for  the  love  of 

WICKLIFF.  9 


98  Wickliff.—The  Poor  Caitiff, 

Christ;  and  to  leave  all  occupations  unlawful  and  unpro- 
fitable to  the  soul,  so  that  man's  will  and  thought  be  dead 
to  seek  any  thing  that  the  world  seeketh  and  loveth. 

Therefore  the  prophet  speaketh  in  the  person  of  souls 
perfectly  turning  to  God,  saying,  Mine  eyes,  that  is,  my 
thought  and  intent  shall  ever  be  to  God.  For  he  shall 
draw  my  ket^  that  is  my  soul  and  my  affections,  out  of  the 
snare,  and  the  net  of  the  love  of  this  world.  He  that  is  truly 
turned  to  God,  fleeth  from  vices,  beholdeth  not  the  solaces 
or  comforts  of  this  world ;  but  setteth  his  mind  so  steadfastly 
on  God,  that  he  well  nigh  forge tteth  all  outward  things; 
he  gathereth  himself  all  within ;  he  is  reared  up  wholly  into 
Christ. 

Those  that  will  turn  truly  to  Christ  must  flee  occasions, 
words,  sights,  and  deeds,  exciting  to  sin.  For  when  the 
fiend  seeth  one  among  a  hundred  who  withstandeth  his  en- 
ticings,  and  turneth  to  God,  and  followeth  the  steps  of 
Christ,  by  virtues,  despising  the  joys  of  this  present  life,  and 
seeking  to  love  everlasting  heavenly  things,  he  findeth  a 
thousand  frauds  to  beguile  and  trouble,  and  a  thousand 
manner  of  temptations  to  cast  him  down  from  God's  love  to 
the  love  of  the  world.  And  he  beginneth  at  the  least,  that  by 
foul  thoughts  he  make  him  to  be  foul  towards  God.  He 
bringeth  to  man's  mind  the  lusts  which  he  hath  used  before, 
and  telleth  to  his  thought  that  he  may  not  leave  all  his  world- 
ly and  fleshly  likings ;  and  saith.  It  is  too  hard  for  a  man  to 
put  himself  from  all  present  mirth.  He  stirreth  up  fanta- 
sies, and  vain  thoughts  innumerable,  and  unprofitable  affec- 
tions which  before  were  asleep. 

The  fiend  reareth  against  such  a  soul,  slanders,  back- 
bitings,  persecutions,  tribulations,  false  challenges,  false  ac- 
cusings  of  divers  sins,  and  divers  manner  of  hates.  One 
time  he  tempteth  by  sharp  outward  diseases ;  another  time 
by  false  glosings  and  likings,  and  so  forth.  He  calleth 
again  to  mind  delight  in  things  loved  before.  He  enflameth 
the  heart  and  the  flesh  with  foul  burnings.  He  beginneth 
by  small  enticings,  and  pursues  to  the  greatest  flame  of 
wickedness.  And  he  studieth  thus  busily  to  blow  against 
us  all  manner  of  temptations  and  tribulations,  by  how  much 
he  seeth  that  by  the  mercy  of  God  we  are  escaped  out  of 
his  power.  For  he  seeketh  nothing  so  much  as  to  separate 
a  man  from  the  holy  and  everlasting  love  of  Jesus  Christ, 
and  to  make  him  love  failing  things  and  uncleanness  of  this 
world. 


Of  Temptation,  99 

OF  TEMPTATION; 

OR, 

OF    VIRTUOUS    PATIENCE. 

He  that  is  truly  fed  with  the  bread  that  came  down  from 
heaven,  boweth  not  his  love  to  those  things  to  which  the  fiend 
enticeth.  Temptations  are  overcome  by  patience  and  meek 
suffering.  What  is  patience? — a  glad  and  willing  suffering 
of  troubles.  He  that  is  patient,  murmurs  not  at  adversity, 
but  rather,  at  all  times,  praises  God  with  the  prophet. 

Evil  men  always  grudge  in  adversities,  and  flee  them  as 
much  as  they  may.  For  while  they  are  unmeasurably 
given  to  visible  things,  they  are  deprived  from  true  hope  of 
everlasting  things.  They  find  solace  or  comfort  only  in 
earthly  goods,  for  they  have  lost  the  savour  of  heavenly 
things.  There  is  no  soul  of  man  in  this  world  which  clea- 
veth  not  either  to  the  Creator  or  the  creature.  If  he  love 
the  creature  he  loseth  God,  and  goeth  to  death  with  that 
which  he  loveth.  Such  love  in  the  beginning  is  travail  and 
folly,  in  the  middle  it  is  languor  and  wretchedness,  and  in 
the  end  it  is  hate  and  pain.  He  that  truly  loveth  his  Maker, 
refuses  in  will  and  liking  all  things  that  are  in  the  world. 
He  hath  sweetness  to  speak  of  him  and  with  him ;  to  think 
upon  his  Maker  is  refreshing  to  him.  He  closes  his  outer 
senses  lest  death  enter  in  by  the  windows,  lest  he  be  occu- 
pied unprofitably  with  any  vanity.  Sometimes  there  are 
reared  against  him  despisings,  reproofs,  scorns,  and  slan- 
ders. Therefore  it  is  needful  that  he  take  the  shield  of 
patience,  and  be  ready  to  forget  and  to  forgive  all  wrongs, 
and  to  pray  for  the  turning  to  good  of  them  that  hate  him 
and  hurt  him.  No  man  is  showed  to  himself  whether  he 
be  strong  or  feeble,  unless  he  be  tempted  when  he  is  at 
peace.  Many  men  seem  to  be  patient  when  they  are  not 
impugned,  but  when  a  light  blast,  I  say  not  of  injustice,  but 
of  correction,  touches  them,  their  mind  presently  turns  into 
bitterness  and  wrath,  and  if  they  hear  one  word  against 
their  will,  they  yield  two  more  sternly  again.  Into  their 
council  come  not,  O  my  soul !  The  darts  of  the  enemy  are 
to  be  quenched  with  the  meekness  and  sweetness  of  the  love 
of  Christ.  Give  not  way  to  temptation,  be  it  ever  so  grie- 
vous.    For  the  greater  the  battle  the  more  glorious  the  vie- 


100  Wickliff.—Tke  Poor  Caitiff. 

tory,  and  the  higher  the  crown.  Blessed  is  the  man  that 
suffereth  temptation,  for  when  he  is  proved  to  be  true,  he 
shall  take  a  crown  of  life.  Flee  as  much  as  thou  canst  the 
praising  of  men.  Despise  favour,  worship,  and  all  vain 
glory,  and  gladly  sustain  or  suffer  enmities,  hates,  backbi- 
tings,  or  reproofs.  And  so  by  evil  fame,  and  by  good 
praise;  by  tribulations  and  gladnesses,  cease  thou  not  to 
press  forward  to  heavenly  kingdoms. 

When  thou  art  tempted  or  troubled,  think  upon  the 
remedy  that  our  Saviour  saith  in  his  gospel.  Watch  ye  and 
pray  ye,  that  ye  enter  not  into  temptation.  He  saith  not, 
Pray  ye  that  ye  be  not  tempted.  For  it  is  good  and  profit- 
able to  good  men  to  be  tempted  and  troubled,  as  is  shown 
by  what  the  prophet  saith.  To  him  that  is  tempted  and 
troubled,  God  saith,  I  am  with  him  in  tribulation ;  I  shall  de- 
liver him,  and  shall  glorify  him.  Let  no  man  think  himself 
to  be  holy  because  he  is  not  tempted,  for  the  holiest  and 
highest  in  life  have  the  most  temptations.  How  much  the 
higher  a  hill  is,  so  much  is  the  wind  there  greater ;  so,  how 
much  higher  the  life  is,  so  much  stronger  is  the  temptation 
of  the  enemy.  God  playeth  with  his  child  when  he  suffer- 
eth him  to  be  tempted,  as  a  mother  rises  from  her  much 
beloved  child,  and  hides  herself,  and  leaves  him  alone,  and 
suffers  him  to  cry,  Mother,  mother,  so  that  he  looks  about, 
cries  and  weeps  for  a  time,  and  at  last  when  the  child  is 
ready  to  be  overset  with  troubles  and  weeping,  she  comes 
again,  clasps  him  in  her  arms,  and  kisses  him,  and  wipes 
away  the  tears.  So  our  Lord  suffereth  his  loved  child 
to  be  tempted  and  troubled  for  a  time,  and  withdraweth 
some  of  his  solace  and  full  protection,  to  see  what  his  child 
will  do;  and  when  he  is  about  to  be  overcome  by  tempta- 
tions, then  he  defendeth  him,  and  comforteth  him  with  his 
grace.  And  therefore,  when  we  are  tempted,  let  us  cry  for 
the  help  of  our  Father,  as  a  child  cries  after  the  comfort  of 
its  mother.  For  whoso  prayeth  devoutly,  shall  have  help 
oft  to  pray,  and  profits  much  to  establish  the  heart  in  God, 
and  suffers  it  not  to  bow  about,  now  into  this,  and  now  into 
that.  The  fiend  is  overcome  by  busy  and  devout  prayer, 
and  becomes  as  feeble  and  without  strength  to  them  that 
are  strong  and  persevering  in  devout  prayers.  Devout 
prayer  of  a  holy  soul,  is  as  sweet  incense  which  driveth 
away  all  evil  savours,  and  enters  up  by  odour  of  sweetness 
into  the  presence  of  God. 


The  Charter  of  our  Heavenly  Heritage.         101 


THE 


CHARTER  OF  OUR  HEAVENLY  HERITAGE. 


Every  wise  man  that  claims  his  heritage,  asks  great 
pardon,  keeps  busily,  and  oft  has  mind  upon  the  charter  of 
his  challenge.*  Therefore,  let  each  man  learn  to  live  vir- 
tuously, and  keep,  and  have  mind  upon  the  charter  of  hea- 
ven's bliss,  and  study  steadfastly  the  meaning  of  this  decree, 
for  the  pardon  thereof  shall  endure  without  end. 

Understand  well  that  the  charter  of  this  heritage,  and 
the  buUf  of  this  everlasting  pardon,  is  our  Lord  Jesus 
Christ,  written  with  all  the  might  and  virtue  of  God. 

The  parchment  of  this  heavenly  charter  is  neither  of 
sheep  nor  of  calf,  but  it  is  of  the  body  of  our  Lord  Jesus,  a 
lamb  that  never  was  spotted  with  spot  of  sin.  And  there 
never  was  skin  of  sheep  or  of  calf  so  sorely  and  so  hard 
strained  upon  the  tenter  or  harrow  of  any  parchment  maker, 
as  the  blessed  body  of  our  Lord  Jesus  Christ,  for  our  love, 
was  strained  and  drawn  upon  the  cross.  No  man  ever 
heard  from  the  beginning  of  the  world  until  now,  nor  shall 
hear  from  hence  to  doomsday,  that  a  writer  ever  wrote  upon 
sheep-skin  or  upon  calf-skin,  with  such  hard  and  hideous 
pens,  so  bitterly,  so  sorely,  and  so  deeply,  as  the  accursed 
Jews  wrote  upon  the  blessed  body  of  our  Lord  Jesus  Christ, 
with  hard  nails,  sharp  spear,  and  sore  pricking  thorns,  in- 
stead of  their  pens.  They  wrote  so  sorely  and  so  deep, 
that  they  pierced  his  hands  and  feet  with  hard  nails.  They 
opened  his  heart  with  a  sharp  spear.  They  pressed  upon 
his  head  a  crown  of  sharp  thorns.  The  wounds  upon  that 
blessed  body  are  the  letters  with  which  our  charter  was 
written,  by  which  we  may  claim  our  heritage,  if  we  live 
rightly,  and  keep  the  charter  steadfastly  in  mind. 

The  sentence  and  understanding  written  within  and  with- 
out this  blessed  charter,  and  body  of  Jesus  Christ,  is  our  be- 
lief. For  he  is  the  coffer,  in  whom  is  inclosed  and  locked  all 
this  treasure  of  knowledge,  and  wisdom  of  God.  Upon  this 
blessed  charter  was  written  wailing,  or  mourning,  and  sor- 

*  The  title  to  what  he  claims.  t  The  infallible  decree. 

9* 


102  Wickliff.—The  Poor  Caitiff, 


n 


row.  Wailing  or  mourning  for  sorrow  of  our  sins — for  the 
which  to  be  healed  and  washed  away,  Christ,  God  and  man, 
must  suffer  such  hard  and  painful  wounds.  Upon  Christ's 
body,  that  is  our  heavenly  charter,  was  written  joy  and 
singing,  to  all  those  that  perfectly  forsake  their  sins.  For 
they  have  full  medicine  and  help,  by  virtue  of  the  bitter 
wounds  and  precious  blood  of  Jesus.  And  upon  the  wounds 
of  Jesus,  may  be  read  sorrow  to  all  them  that  for  false 
liking,  and  lust  which  endureth  but  a  while,  bind  them- 
selves to  sin  and  serving  of  the  fiend,  and  lose  the  help  of 
the  heavenly  charter,  and  so  lose  their  heritage,  and  go 
blindly  to  sorrow  that  endureth  for  ever. 

The  laces*  of  this  heavenly  charter  are  the  promises  of 
God;  and  that  God  may  not  lie,  for  he  is  sovereign  truth. 
The  first,  is  his  promise,  that  what  day  or  hour  a  sinful  man 
or  woman  leave  their  sin,  wholly,  and  heartily,  with  bitter 
sorrow,  and  turn  them  to  him,  he  shall  receive  them  to  his 
mercy.  But  let  each  man  beware  that  he  tarry  not  too 
long,  lest  for  his  unkindness,  grace  be  taken  from  him. 
The  second,  is  the  full  trust  we  have  that  God  may  not  lie, 
neither  be  false  of  his  promise.  And  herein  depends  sure- 
ly our  trust  of  our  heritage.  By  these  two  hang  the  seal 
of  our  charter,  sealed  with  the  blood  of  the  Lamb,  even 
Christ.  That  is  Christ's  flesh  taken  of  the  virgin  ]\Iary, 
more  marvellously,  than  ever  any  bee  engendered  the  wax 
of  flowers  of  the  field. 

The  print  of  this  seal  is  the  form  of  our  Lord  Jesus  hang- 
ing for  our  sin  on  the  cross.  He  hath  his  head  bowed 
down,  ready  to  kiss  all  those  that  truly  turn  to  him.  He 
hath  his  arms  spread  abroad,  ready  to  embrace  them.  He 
is  nailed  fast,  hand  and  foot,  to  the  cross,  for  he  will  dwell 
with  them,  and  never  go  away  from  man,  but  man  forsook 
him  first  through  sin.  He  hath  all  his  body  spread  abroad, 
to  give  himself  wholly  to  us,  cleaving  to  him,  and  he  hath 
his  side  opened,  and  his  heart  cloven  for  our  sake,  so  that 
without  hinderance  we  may  creep  into  Christ's  heart,  and 
rest  there  by  steadfast  belief  and  hearty  love. 

This  charter  no  fire  can  burn,  nor  water  drown,  nor  thief 
rob,  nor  any  creature  destroy.  For  this  Scripture  the  Fa- 
ther of  heaven  hath  hallowed  or  made  steadfast,  and  sent  it 
into  the  world,  which  Scripture  may  not  be  undone,  as 
the  gospel  witnesses.  This  Scripture  is  our  Lord  Jesus 
Christ,  the  charter  of  our  heritage  of  heaven.  Lock  not 
*  The  strings  by  which  the  seal  is  appended  to  a  charter. 


The  Charter  of  our  Heavenly  Heritage.         103 

this  charter  in  thy  coffer,  but  set  it,  or  write  it  in  thine  heart, 
and  none  of  the  creatures,  either  in  heaven,  or  on  earth, 
or  in  hell,  can  steal  it,  or  bereave  it  from  thee;  but  if 
thou  govern  thyself  from  assenting  to  sin,  and  keepest  well 
this  charter  in  the  coffer  of  thine  heart  with  good  living 
and  devout  love,  lasting  to  thine  end — as  trustily  and  truly 
as  he  is  true  God,  by  virtue  of  this  charter,  thou  shalt  have 
thine  heritage  of  bliss,  enduring  without  end. 

Therefore,  haste  we  to  repentance,  as  Augustine  bids,  and 
let  the  last  day  be  often  before  our  eyes.  Refrain  we  our 
bodies  from  vices  and  evil  covetings,  and  ever  let  our  heart 
think  heavenly  things,  that  when  we  shall  come  thither  we 
may  fully  use  heavenly  goods.  For  why?  We  believe 
that  when  our  soul  shall  be  unknit  from  the  bond  of  flesh,  if 
we  have  lived  well  and  rightly  before  God,  the  companies 
of  angels  shall  bring  us  to  worship  the  true  Doomsman.* 

If  we  live,  as  I  said,  and  do  those  things  that  are  pleasing 
to  God,  then  peace  shall  be  our  compassf  and  security. 
Then  we  shall  not  dread  the  fiery  darts  of  the  devil,  nor 
any  manner  of  enemy  that  desires  to  hurt  our  souls.  The 
flesh  shall  no  more  be  adversary  to  the  spirit,  nor  shall  we 
dread  any  perils.  Then  the  Holy  Ghost  shall  give  to  us  a 
dwelling  in  heavenly  things,  and  we,  glad  and  joyful,  shall 
abide  the  day  of  doom  to  come,  in  which  the  souls  of  all 
men  shall  receive  for  their  deeds.  Then  sinners  and  unpi- 
teous  men  shall  perish.  Ravenous  and  greedy  men,  proud 
men  and  adulterers,  wrathful  and  covetous  men,  cursers 
and  forsworn  men,  in  vain  shall  weep  most  bitterly,  and 
shall  not  get  forgiveness  of  their  evils,  who  left  not  their 
sins  with  bitter  sorrow  in  their  life.  In  most  wailing  shall 
they  behold,  who  serve  unlawful  lusts  of  their  flesh.  And 
they  shall  be  in  mourning  and  everlasting  sorrow  who 
served  vices  and  unreasonable  desires.  And  when  all  these 
shall  deserve  to  be  sentenced  to  the  fire  of  hell  for  their  sins 
and  their  great  trespasses,  so,  if  we  please  God  while  we 
are  here  in  body,  we  shall  have  everlasting  reward  with 
saints.  Therefore  let  us  despise  all  things  that  are  vain 
and  failing,  that  we  may  receive  great  glory  of  Christ, 
doing  mercy.  Therefore  turn  we  away  from  vices  and  go 
we  to  virtues,  nor  let  superfluous  words  come  out  of  our 
mouths,  for  we  shall  yield  reckoning  for  idle  words  in  the 
day  of  doom.  Neither  accustom  we  our  tongues  to  curse 
any  man ;  which  tongues  are  formed  to  bless  and  praise 
*  Judge.  t  A  circle  around  us. 


104  Wickliff.—  The  Poor  Caitiff. 

God  in  all  things.  Whatever  is  unmeasured,*  maketh  dis- 
solution of  the  soul,  and  negligence  concerning  the  Lord's 
commands.  Neither  does  he  readily  call  his  trespass  to 
mind,  and  so,  forgetting  himself,  he  stirs  not  himself  to 
penance,  and  so  by  little  and  little  he  goes  from  goodness, 
and  he  shall  not  have  true  compunction  of  heart  where 
unlawful  covetings  dwell.  But  where  sorrow  shall  truly 
be,  the  spiritual  fire  is  kindled,  which  lighteth  the  inward 
parts  of  the  soul  and  showeth  to  it  heavenly  things. 

Therefore  use  thou  the  fellowship  of  perfect  men,  and 
turn  not  away  thine  ears  from  their  words.  For  the  words 
of  men  that  fear  God,  are  words  of  life  and  holiness  of  soul 
to  them  that  hear  and  perceive  them.  As  the  sun  rising, 
driveth  away  the  mist,  so  the  teaching  of  holy  men  casteth 
away  the  darkness  from  our  hearts. 

I  beseech  you,  shun  proud  men,  envious  men,  backbiters, 
liars,  forsworn  men,  and  men  despising  their  salvation,  who 
are  dead  to  virtues,  and  joy  in  their  own  lusts,  and  want 
God's  joy.  I  speak  not  only  of  those  that  are  in  thy  house, 
but  wherever  thou  shalt  hear  such,  shun  them,  and  come 
thou  not  with  such  men  if  thou  canst  not  dissuade  them 
from  their  error.  For  by  one  sickly  sheep  all  the  flock  is 
defiled,  and  a  little  portion  of  gall  turns  much  sweetness 
into  bitterness.  For  though  a  man  seem  to  thee  clean  in 
clothing,  and  noble  in  bringing  forth  sweet  words,  never- 
theless if  he  doeth  the  contrary  works,  his  feignings  hurt 
more  than  his  figure  or  his  words  can  please. 

And  every  work  that  thou  thinkest  to  do,  first  think  thou 
in  God,  and  examine  diligently  if  that  thou  thinkest  is  of 
God;  and  if  it  be  rightful  before  God,  perform  it,  or  else 
cut  it  away  from  thy  soul.  And  likewise  be  aware  of  each 
wickedness  and  sin,  in  word  and  deed,  in  thought,  in  hands, 
in  feet,  in  sight,  and  in  hearing,  and  keep  we  our  body 
and  our  soul. 

For  Jesus  Christ  our  Lord  God,  the  Son  of  God  the  Fa- 
ther, that  came  down  from  heaven  to  earth,  he  was  lifted  up 
on  the  cross,  and  died  for  us  sinners,  to  deliver  us  from  the  tor- 
menting of  the  devil.  He  suffered  pain  to  deliver  us  from  ever- 
lasting pain.  He  suffered  death  to  deliver  us  from  death.  He 
aojain  arose  from  death,  that  we  should  again  rise  in  body  and 
soul  in  the  last  day  of  the  great  doom.  And  therefore  it  is  said 
of  the  first  church,  that  one  heart,  one  will,  and  one  soul  is 
in  them  to  the  Lord.  For  the  charily  and  love  of  Christ  hath 
*  Beyond  moderation. 


The  Charter  of  our  Heavenly  Heritage.        105 

joined  them  in  one ;  and  so  must  all  Christian  men  and 
women  if  they  will  be  saved.  But  fleshly  men  and  women, 
and  lovers  of  this  world,  are  parted  against  themselves  and 
separated,  moving  slanders  each  to  the  other,  strifes,  wraths, 
chidings,  dissensions,  manslaughters,  forswearings,  thefts, 
rapines,  licentiousness,  drunkenness,  and  all  things  which 
the  world  and  the  flesh  loveth ;  according  to  what  the  apostle 
saith.  He  that  soweth  to  the  flesh  shall  reap  corruption.  In 
such  flesh  it  is  that  the  devil  soweth  his  seed.  Our  flesh 
indeed  would  ever  be  mighty  in  malice,  but  in  abstinence 
and  fastings,  watchings  and  prayers,  and  good  works,  it 
feigns  itself  to  be  sick.  But  the  flesh  coveteth,  and  it  ever 
showeth  evil  enticing.  The  flesh  stirreth  venomous  doings, 
the  flesh  calleth  for  wrath,  the  flesh  stirreth  murder,  the  flesh 
stirreth  adultery,  the  flesh  sitteth  in  drunkenness,  the  flesh 
coveteth  all  of  this  world,  and  the  flesh  desireth  all  evils. 

Oh,  thou  wretched  flesh!  not  only  thou  slayest  thyself, 
but  also  the  soul.  Thine  own  loss  suffices  thee  not,  but 
also  thou  desirest  that  thy  soul  be  drowned  in  hell.  Wo 
to  thee,  soul,  which  hast  taken  the  flesh  contrary  to  thee, 
which  neither  entereth  nor  suffereth  thee  to  enter  into  the 
kingdom  of  God.  Wherefore,  as  Christ  saith,  it  behoveth 
to  wake  and  to  pray.  Lord,  make  thou  my  soul  to  have 
glory  in  thee  ;  that  vain  glory  and  boasting  come  not  out 
of  me;  but  that  the  bitterness  of  sin  be  assuaged. 

Also,  Lord,  give  me  grace  to  hold  righteousness  in  all 
things;  spiritual  hardiness  and  temperance,  and  make 
simpleness  to  be  prudent  within  me,  that  I  lead  cleanly 
blessed  life,  and  prudently  flee  evil.  And  that  I  may 
understand  the  treacherous  and  deceitful  falseness  of  the 
devil,  lest  he  beguile  me  under  the  likeness  of  goodness, 
make  me  mild,  well-willing,  peaceable,  courteous,  and  tem- 
perate, and  to  accord  goodness  without  feigning,  unto  all. 
And  make  me  steadfast  and  strong,  in  wakings,  in  fastings, 
in  prayers.  And  also.  Lord,  give  thou  to  me,  to  act  in 
mildness,  that  I  be  silent  in  words,  that  I  speak  what  be- 
seemeth,  and  that  I  speak  not  that  which  it  is  not  right  to 
speak.  Give  me  grace  to  keep  the  faith  unspotted  without 
any  errors,  and  that  my  works  henceforth  be  worthy.  All 
this  sentence  saith  Aucustine. 


106  Wicklif.—The  Poor  Caitiff. 

THE   ARMOUR    OF   HEAVEN, 

OR, 

OF  GHOSTLY  BATTLE  * 

Almighty  God  saith  by  holy  Job,  that  all  man's  life  upon 
earth  is  fighting,  that  is  battle  against  spiritual  enemies  and 
sin.  St.  Paul  saith,  Clothe  yourselves  in  the  armour  of  God, 
that  ye  may  stiffly  stand  against  temptations  and  deceits  of 
the  fiend.  Man's  body  is  as  a  cloth  with  which  his  soul  is 
hid ;  and  as  a  horse  that  bears  his  master  through  many 
perils.  And  to  this  horse,  that  is,  man's  body,  belong 
many  things,  if  he  will  bear  his  master  aright  out  of  perils. 
For  no  knight  can  securely  fight  against  his  enemy,  unless 
his  horse  be  obedient  to  him ;  no  more  can  the  soul  fight 
against  the  wiles  of  the  fiend,  if  the  flesh,  which  is  his 
horse,  live  in  lusts  and  likings  at  his  own  will. 

For  holy  writ  saith.  He  that  nourisheth  his  servant,  that 
is,  his  body,  delicately  or  lustfully,  shall  find  him  rebel 
when  he  least  expecteth.  As  soon  as  man  begins  to  live 
wisely,  and  flees  divers  lusts  and  likings,  and  vanities,  which 
he  before  used  and  loved,  and  bows  himself  under  the  yoke 
of  God's  holy  doctrine,  then  his  enemies  begin  to  contrive 
by  wiles,  frauds,  and  temptations,  to  make  him  fall.  And 
therefore  it  is  needful  that  his  horse  be  meek,  and  helping 
his  master  to  overcome  his  enemies.  For  if  the  soul  and 
the  body  be  well  agreed  together,  and  either  of  them  helps 
the  other  in  this  spiritual  contest,  the  fiend  shall  soon  flee 
and  be  overcome.  For  holy  Scripture  saith.  Withstand  ye 
the  fiend,  and  he  shall  flee  from  you. 

But  it  were  great  folly  for  any  man  to  fight  upon  an  un- 
bridled horse,  and  if  the  horse  be  wild  and  ill  taught,  the 
bridle  must  be  heavy,  and  the  bit  sharp,  to  hold  him  again. 
And  if  the  horse  be  easy  and  obedient  to  his  master,  his 
bridle  shall  be  light  and  smooth  also.  This  bridle  is  called 
abstinence,  with  which  the  flesh  shall  be  restrained,  that  he 
have  not  all  his  will,  for  he  is  wild  and  wilful,  and  loth  to 
bow  to  goodness.  With  this  bridle  his  master  shall  restrain 
him,  to  be  meek  and  bow  to  his  will.  For  if  he  will  fight 
without  a  bridle  upon  him,  it  is  impossible  but  that  he  fall. 

*  The  spiritual  contest. 


The  Armour  of  Heaven.  107 

But  this  bridle  of  abstinence  should  be  led  by  wisdom,  so 
that  nature  be  holden  by  strength,  and  the  wildness  of  the 
flesh  be  restrained  by  this  bridle.  For  else  his  horse  will 
fail  at  the  greatest  need,  and  harm  his  master,  and  make 
him  lose  his  victory. 

This  bridle  must  have  two  strong  reins,  by  which  thou 
mayest  direct  thy  horse  at  thy  will ;  also  they  must  be  even, 
and  neither  pass  the  other  in  length.  For  if  thou  drawest 
one  faster  than  the  other,  thy  horse  will  glide  aside,  and  go 
out  of  his  way.  Therefore,  if  thy  horse  shall  hold  the  even 
way,  it  behoves  thee  to  draw  the  reins  of  thy  bridle  even. 
The  one  rein  of  thy  bridle  is  too  loose,  when  thou  sufFerest 
thy  flesh  to  have  his  will  too  much  in  eating  and  drinking, 
in  speaking,  in  sleeping,  in  idle  standing  or  sitting,  and 
vain  tale  telling,  and  all  other  things  that  the  flesh  desires 
beyond  measure  and  reason.  The  other  rein  of  the  bridle 
is  held  too  strait  when  thou  art  too  stern  against  thine  own 
flesh,  and  withdrawest  from  it  that  which  reason  would  that 
it  should  have.  Whoso  straineth  either  of  these  reins  un- 
even, will  make  his  horse  glide  aside  and  lose  his  right 
way.  If  thou  suflerest  thy  flesh  to  have  its  full  liking,  he 
that  should  be  thy  friend  becomes  thy  decided  foe.  If  thou 
withholdest  therefrom  that  which  it  ought  to  have  to  sus- 
tain its  nature,  as  its  need  requires,  then  thou  destroyest  its 
strength  and  its  might,  so  that  to  help  thee  as  it  should  it 
may  not.  Therefore  sustain  thy  horse,  that  he  faint  not, 
nor  fail  at  thy  need.  And  withdraw  from  him  that  which 
might  turn  thee  to  folly. 

Yet  thy  horse  needs  to  have  a  saddle,  to  sit  upon  him 
the  more  steadfastly,  and  seemly  to  other  men's  sight.  This 
saddle  is  mansuetude*  or  easiness.  That  is,  whatsoever 
thou  doest,  be  it  done  with  good  consideration;  wisely 
thinking  of  the  beginning  and  the  ending,  and  what  may 
fall  thereof;  and  that  it  be  done  sweetly  and  meekly,  and 
with  mild  semblance.  That  is,  that  thou  mildly  suffer 
slanders  and  scorns,  and  other  harms  that  men  do  against 
thee,  and  neither  grieve  thyself  in  word  nor  in  deed.  And 
though  thy  flesh  be  aggrieved,  keep  mildness  in  heart,  and 
let  not  any  wicked  words  out  of  thy  mouth  or  tongue,  and 
then  thou  shalt  be  made  glad.  As  the  prophet  saith,  The 
mild  and  the  meekly  suffering  shall  joy  for  ever,  who  do 
mildly,  with  easiness  and  love,  whatsoever  they  do;  that 
their  outward  and  inward  semblance  and  cheer,  be  so  mild 
*  Mildness  or  gentleness. 


108  WicJclif.-^The  Poor  Caitiff, 

and  lovely  in  word  and  deed,  that  others  may  be  turned  to 
good  by  their  example.  This  virtue,  which  is  called  man- 
suetude — that  is,  mildness  of  heart  and  of  appearance — 
makes  man  gracious  to  God,  and  seemly  to  man's  sight,  as 
a  saddle  makes  a  horse  seemly  and  praiseable. 

Two  spurs  it  is  needful  that  thou  have  to  thy  horse,  and 
that  they  be  sharp  to  prick  thy  horse  if  needful,  that  he 
loiter  not  in  his  way ;  for  many  horses  are  slov/  if  they  be 
not  spurred.  These  two  spurs  are  love  and  dread ;  which 
of  all  things  most  stir  men  to  the  way  of  heaven.  The 
right  spur  is  the  love  that  God's  dear  children  have  for  the 
lasting  weal  that  shall  never  end.  The  left  spur  is  dread 
of  the  pains  of  purgatory*  and  of  hell,  which  are  without 
number,  and  never  may  be  told  out.  With  these  two  spurs 
prick  thy  horse  if  he  be  dull  and  unwilling  to  stir  himself 
to  good.  And  if  the  right  spur  of  love  be  not  sharp  enough 
to  make  him  go  forward  on  his  journey,  prick  him  with  the 
left  spur  of  dread  to  rouse  him. 

Separate  thy  soul  from  thy  body  by  inward  thought,  and 
send  thy  heart  before,  into  that  other  land;  and  do  as  a 
man  would  do  that  of  two  dwelling  places  must  choose  one, 
into  which  when  he  had  once  entered  he  must  dwell  world 
without  end.  Certainly,  if  he  were  wise,  he  would  send 
before  some  of  his  near  friends  to  see  what  these  places 
were.  Two  places  are  ordained  for  man  to  dwell  in  after 
this  life.  While  he  is  here,  he  may  choose,  by  God's  mercy, 
which  he  will ;  but  if  he  be  once  gone  hence,  he  may  not 
do  so.  For  whithersoever  he  first  cometh,  whether  he  like 
it  well  or  ill,  there  he  must  dwell  for  evermore.  He  shall 
never  after  change  his  dwelling,  though  he  feel  it  ever  so 
evil.  Heaven  and  hell  are  these  two  places,  and  in  one  of 
them,  each  man  must  dwell.  In  heaven  is  more  joy  than 
may  be  told  with  tongue,  or  thought  with  heart ;  and  in 
hell  is  more  pain  than  any  man  may  suffer.  With  these 
two  spurs  awake  thou  thy  horse,  and  send  thy  heart  before, 
as  a  secret  friend,  to  espy  these  dwelling  places,  what  they 
are.  In  hell  thou  shalt  find  all  that  heart  may  hate,  default 
of  all  good,  plenty  of  all  evil  that  may  grieve  any  thing  in 
body  or  in  soul. — Hot  fire  burning,  darkness,  brimstone 
most  offensive,  foul  storms  and  tempests,  greedy  devils, 
open  mouthed  as  raging  lions,  hunger  and  thirst  that  never 

*  It  has  been  already  stated  that  Wickliff's  views  were  not  clear 
on  this  point.  Dr.  James  has  however  shown  that  they  widely  dif- 
fered from  the  opinions  of  the  clmrch  of  Rome. 


The  Armour  of  Heaven.  109 

shall  be  quenched — there  is  weeping,  and  wailing,  and 
gnashing  of  teeth,  and  thick  darkness.  Each  hateth  the 
other  as  the  foul  fiend,  and  ever  curse  the  time  that  they 
wrought  sin.  Above  all  things  they  desire  to  die,  and  they 
are  ever  dying,  and  fully  die  they  never  shall,  but  ever 
dying  live  in  pain  and  wo.  They  hated  death  while  they 
lived  here,  but  now  they  had  rather  have  it  than  all  the  wide 
world.  Souls  that  are  there  shall  be  dark,  and  dim,  offen- 
sive and  loathsome  to  see.  The  bodies  shall  be  heavy  and 
charged  with  sin,  so  that  they  shall  move  neither  body  nor 
limb,  but  have  all  manner  of  wo  that  shall  grieve  them. 
They  shall  think  upon  no  good,  and  have  no  knowledge  but 
of  their  pains  and  sins  that  they  have  wrought.  And  of  all 
these  pains,  and  many  more  sorrows  than  we  can  tell,  end 
shall  never  come. 

When  thou  understandest  that  the  deadly  sin  which  man 
has  wrought,  and  which  is  not  amended  with  better  for- 
thinking*  ere  he  go  hence,  shall  be  bought  so  dearly  with 
that  everlasting  pain,  that  thou  wouldest  desire  rather  to 
let  thy  skin  be  torn  from  thy  flesh,  and  thy  body  hewn  to 
pieces,  than  that  thou  wouldest  wilfully  do  a  deadly  sin — 
this  spur  of  dread  shall  make  our  horse  awake,  and  hold 
him  in  an  even  way,  and  speed  him  fast  forward,  and  cause 
him  ever  to  flee  deadly  sin,  which  is  thus  dearly  bought, 
and  maketh  man  to  be  thus  bitterly  pained  for  ever.  When 
thy  heart  hath  thoroughly  sought  all  these  fearful  pains 
which  the  sinful  shall  suffer  who  will  not  leave  their  sins, 
then  send  him  to  purgatory,  and  look  how  they  shall  fare 
who  shall  there  be  cleansed. 

[Wickliff  then  describes  the  sufferings  of  purgatory,  and 
the  pains  there  to  be  endured  for  the  doing  away  such  sins 
as  are  not  deadly,"]"  cautioning  however  thus,]  Of  such  as 

*  Repentance. 

t  Dr.  James  gives  the  following  account  of  Wickliff 's  views  re- 
specting  purgatory.  "  It  cannot  be  denied  but  that  in  some  places  of 
his  works  he  speaketli  of  the  dreadful  pains  of  purgatory,  and  praying 
for  tlie  dead. — It  seemeth  that  lie  was  not  fully  grounded  in  this 
opinion  whereat  some  of  the  grave  doctors  of  the  church  have 
stumbled;  or  rather, that  howsoever  he  had  maintained  it,  upon  better 
advice  he  changed  his  opinion,  which  I  gather  by  two  circumstances, 
First,  he  writes,  (De  veritate  Scriptura?,  p.  267,)  that  all  the  sayings 
of  purgatory  were  spoken  by  way  of  commination,  as  it  were  so 
many  pious  lies  to  scare  the  people.  Secondly,  he  divides  the  church 
into  three  parts,  the  highest  are  the  angels  of  heaven,  the  second  are 
'  the  saints  sleeping  or  resting  in  purgatory.'  The  third  are  folk 
that  shall  be  saved,  here  fighting  upon  earth.  Of  these  three,  saith 
he,  and  of  none  other,  is  made  holy  church ;  and  surely  by  this  divi 

WICKLIFF.  10 


110  WicMiff.—The  Poor  Caitiff, 

some  call  small  sins,  it  is  full  needful  to  beware.  For  St. 
Augustine  saith,  that  many  venial  sins  draw  a  man  to  per- 
dition as  one  deadly  sin  doth.  Many  drops  of  rain  make 
a  great  flood,  and  water  entering  little  and  little  by  the  ship's 
bottom,  and  not  cast  out,  sinketh  the  ship  at  the  last,  as  a 
great  wave  drowns  it  suddenly.  And  since  God  is  dis- 
pleased and  dishonoured  by  each  sin,  each  sin  is  full  great, 
though  some  sin  is  called  little  sin  in  comparison  of  greater 
sin,  as  St.  Anselm  saith.     Wickliff  proceeds  thus: — 

Heretofore  some  that  have  defiled  their  souls  with  many 
deadly  sins,  and  also  with  innumerable  that  are  venial, 
ofttimes  for  dread  to  offend  God  more,  and  to  get  forgiveness 
of  all  their  sins,  and  to  flee  the  pains  of  hell  and  purgatory, 
have  forsaken  all  this  world,  and  the  company  thereof,  and 
have  fled  into  desert  places,  to  learn  to  love  Jesus,  and  be- 
wail their  own  sins,  and  other  men's  also.  Some  souls  are 
cleansed  here,  and  have  their  purgatory  with  fire  of  tribu- 
lation and  persecution,  meekly  suffering  for  the  truth  of  God, 
and  have  much  trouble  because  they  would  live  well.  Some 
also  are  cleansed  through  the  fire  of  God's  love.  For  the 
love  of  man's  soul  might  so  fully  be  set  on  God,  that  God 
of  his  great  grace  would  cleanse  him  in  this  world,  so  clean 
from  each  spot  of  sin,  that  after  this  life  he  should  feel  little 
or  none. 

And  this  is  the  right  spur  that  should  quicken  thy  horse 
to  speed  in  his  way;  that  thou  learn  to  love  Jesus  Christ, 
in  all  thy  living.  And  therefore  send  thou  thy  thought  into 
that  land  of  life,  where  no  disease  is,  of  no  kind;  neither 
age  nor  sickness,  nor  any  other  grievance.  Courtesy  and 
wisdom  there  must  men  learn,  for  there  all  villainy  is  shut 
out.  And  whoso  goeth  thither  shall  there  find  a  gracious 
fellowship  ;  the  orders  of  angels,  and  of  all  holy  saints,  and 
the  Lord  above  them,  who  gladdeneth  them  all.  There  is 
plenty  of  all  good,  and  want  of  all  things  that  may  grieve. 
There  are  fairness  and  riches,  honour  and  joy  that  each  man 
may  feel ;  love  and  wisdom  that  ever  shall  last.  There  is 
no  disease  that  men  suffer  here ;  as  hypocrisy  or  flattery, 
nor  falsehood,  envy,  and  ire.  Thence  are  banished  thieves 
and  tyrants,  cruel  and  greedy  men  that  pillage  the  poor, 
proud  men  and  boasters,  covetous  and  beguilers,  slothful 
and  licentious,  all  such  are  banished  out  of  that  pure  land. 

sion  popish  purgatory  is  thrust  clean  out  of  doors.  For  there  is  lit- 
tle rest  and  less  sleeping  there,  if  we  believe  them  that  have  (feigned 
to)  come  from  thence,  and  have  told  us  so.  And  by  this  reason,  if 
the  fire  of  purgatory  be  clean  put  out,  the  smoke  of  it,  that  is  prayers 
for  the  dead,  must  needs  in  a  very  short  time  vanisli  away." 


The  Armour  of  Heaven,  111 

For  there  is  nothing  that  men  may  fear,  but  liking  and  joy 
and  mirth  at  will,  melody  and  song  of  angels,  bright  and 
lasting  bliss  that  never  shall  cease.  Man's  body  there  shall 
be  brighter  than  the  sun  ever  was  to  man's  sight. — As  the 
light  of  the  sun  suddenly  flees  out  of  the  east  into  the  west, 
so  shall  the  blissful,  without  any  travail,  be  where  they  like. 
And  though  they  were  sick  and  feeble  while  they  lived  here, 
they  shall  be  so  strong  there,  that  nothing  shall  move  against 
their  will.  They  shall  have  such  great  freedom  that  nothing 
shall  be  contrary  to  their  liking.  The  saved  bodies  shall 
never  have  sickness,  nor  anger  nor  grievance.  Also  they 
shall  be  filled  with  joy  in  all  their  senses ;  for  as  a  vessel  that 
is  dipped  in  water  or  other  liquor,  is  wet  within  and  without, 
above  and  beneath,  and  also  all  about,  and  no  more  liquor 
can  be  within  it,  even  so  shall  those  that  are  saved,  be  full 
filled  with  all  joy  and  bliss.  Also  they  shall  have  endless 
life  in  the  sight  of  the  Holy  Trinity,  and  this  joy  shall  pass 
all  other.  They  shall  be  in  full  security,  that  they  never  fail 
of  that  joy,  nor  be  put  out  thereof.  They  shall  also  be  filled 
with  wisdom ;  for  they  shall  know  all  that  is,  and  was,  and 
shall  be.  They  shall  have  full  knowledge  of  the  Holy 
Trinity;  the  might  of  the  Father,  the  wisdom  of  the  Son, 
and  the  goodness  of  the  Holy  Ghost.  For  in  the  sight  of 
the  blessed  face  of  God,  they  shall  know  all  things  that 
may  be  seen  of  any  creature.  For  as  Augustine  saith. 
They  shall  see  him,  both  God  and  man,  and  they  shall  see 
themselves  in  him  also.  All  things  that  are  now  hid  from 
man,  he  shall  then  see  and  know.  They  shall  also  have 
perfect  love  to  each  other,  for  every  one  shall  accord  with 
the  other's  will.  And  these  joys  and  many  more  than  any 
tongue  of  man  can  fully  tell,  shall  those  have  that  shall  be 
saved,  both  in  body  and  soul,  after  the  day  of  doom. 

This  is  the  right  spur,  which  should  stir  men  joyfully  to 
love  Jesus  Christ,  and  to  hasten  in  the  heavenly  way.  For 
so  sweet  is  the  bliss  there,  and  so  great  withal,  that  whoso 
might  taste  a  single  drop  thereof,  should  be  so  rapt  in  liking 
of  God,  and  of  heavenly  joy,  and  he  should  have  such  a 
languishing  to  go  thither,  that  all  the  joy  of  the  world  should 
seem  pain  to  him.  This  love  should  move  such  a  man  to 
live  more  virtuously,  and  to  flee  sin,  a  hundred  fold  more 
than  any  dread  of  the  pain  of  purgatory  or  of  hell.  For 
perfect  love  putteth  out  all  dread,  and  cleanseth  the  soul 
from  filth,  and  maketh  it  to  see  God,  and  to  flee  oft  to 
heaven  by  desire,  hoping  to  dwell  there,  world  without  end. 


112  Wickliff.—  The  Poor  Caitiff, 


TO  LOVE  JESUS. 

Whosoever  thou  art  that  arrayest  thyself  to  love  God, 
if  thou  wilt  neither  be  deceived  nor  deceive,  if  thou  wilt  be 
saved  and  not  fail,  if  thou  wilt  stand  and  not  fall,  study  to 
have  this  name  Jesus  constantly  in  mind.  If  thou  doest  so 
the  enemy  shall  fall,  and  thou  shalt  stand,  the  enemy  shall 
be  enfeebled,  and  thou  shalt  be  strengthened — therefore 
seek  this  name,  Jesus,  hold  it  and  forget  it  not.  Nothing 
so  quenches. flames,  restrains  evil  thoughts,  cuts  away  ve- 
nomous affections,  or  alienates  from  us  vain  occupations. 

This  name,  Jesus,  truly  held  in  mind,  rooteth  up  vices, 
planteth  virtues,  bringeth  charity  or  love  to  men,  getteth 
men  savour  of  heavenly  things,  wasteth  discord,  informeth 
peace,  giveth  everlasting  rest,  or  doeth  away  heaviness  of 
fleshly  desires.  All  earthly  desires,  all  earthly  things,  it 
turneth  into  heaviness.  It  fllleth  those  that  it  loveth  with 
spiritual  joy;  so  that  worthily  it  may  be  said.  All  shall  be 
glorified  in  thee,  that  love  thy  name,  for  thou  shalt  bless  the 
righteous.  The  righteous  deserveth  to  be  blessed,  for  he 
hath  truly  loved  this  name,  Jesus.  He  is  called  righteous, 
because  he  seeks  earnestly  to  love  Jesus.  What  can  fail 
to  him  who  unceasingly  covets  to  love  Jesus?  He  loveth 
and  he  desireth  to  love,  for  thus  we  know  the  love  of  God 
to  stand;  for  the  more  we  love,  the  more  we  covet  to  love. 

It  is  said.  They  that  eat  me  shall  not  hunger,  and  they 
that  drink  me,  shall  not  thirst.  Therefore  the  love  of 
Jesus  by  itself  is  delectable  and  desirable.  Therefore  no 
joy  shall  fail  those  that  covet  earnestly  to  love  him  whom 
angels  desire  to  behold.  Angels  see  him  always,  and  ever 
desire  to  see  him;  for  they  are  so  full  filled  that  their 
filling  doeth  not  away  their  desire,  and  they  desire  so  that 
their  desire  doeth  not  away  their  fullness.  This  is  full  joy, 
this  is  glorious  joy.  Therefore  all  men  shall  be  glorified 
that  love  thy  name. — If  they  loved  not,  they  should  not  be 
glorified,  and  those  that  love  most,  shall  joy  most.  For 
of  love  proceedeth  joy,  therefore  he  that  loveth  not  shall  for 
ever  be  without  joy. 

Therefore  many  caitiff's*  think  to  joy  with  Christ,  but 
as  they  love  not  his  name,  Jesus,  they  shall  sorrow  with- 
out end,  whatever  they  do.  And  if  they  give  all  things 
that  they  have  to  poor  men,  unless  they  love  this  name 
*  Wretched  beings. 


To  Love  Jesus.  113 

Jesus,  they  shall  labour  in  vain.  For  only  such  shall  be 
gladdened  in  Jesus  who  have  loved  him  in  this  present  life. 
Those  that  befoul  him  with  vices  and  foul  thoughts,  and 
turn  not  again,  there  is  no  doubt  but  they  are  put  out  from 
the  glory  of  God.  Therefore  he  shall  not  see  the  glory  of 
God,  that  hath  not  joyfully  loved  this  name  Jesus. 

Be  the  wicked  man  done  away  that  he  see  not  the  glory 
of  God — righteous  n>en  seek  glory  and  hfe,  and  they  find 
it  in  Jesus  whom  they  loved.  I  went  about  by  coveting 
and  riches,  and  I  found  not  Jesus.  I  went  about  by  the 
swallow  of  lusts,  and  I  found  not  Jesus.  I  ran  by  wan- 
tonness of  my  flesh,  and  I  found  not  Jesus.  I  sat  in  com- 
pany of  worldly  mirth,  but  there  I  found  him  not.  I 
sought  him  in  highness  of  myself,*  but  there  I  found  him 
not.  In  all  these  thingis  I  sought  him,  but  I  found  him 
not.  For  he  let  me  know  by  his  grace  that  he  is  not 
found  in  the  land  of  easy  and  soft  living.  Therefore  I 
turned  by  another  way  and  sought  him  by  poverty;  and  I 
found  Jesus — born  into  the  world  poor,  laid  in  a  craitch,"!" 
and  wrapped  in  poor  rags.  I  went  by  sharp  sufferings,  and 
I  found  Jesus  weary  in  the  way,  tormented  with  hunger, 
and  thirst,  and  cold;  filled  with  slanders  and  reproofs.  I 
sat  by  myself,  fleeing  the  vanities  of  the  world,  and  I  found 
Jesus  fasting  in  the  desert,  and  praying  by  himself  in  the 
hill.  I  went  about  in  penance  and  pain,  and  I  found  Jesus, 
bound  fast,  hand  and  foot,  to  a  pillar  of  stone,  and  from 
the  head  to  the  feet  all  torn  with  scourges.  I  found  Jesus 
hanging  on  the  cross,  fast  nailed  hand  and  foot,  having 
gall  given  him  to  drink,  and  dying  on  the  cross.  There- 
fore Jesus  is  not  found  in  riches,  but  in  poverty;  not  in 
delicacies,  but  in  penance;  not  in  idle  and  wanton  joying, 
but  in  bitter  weeping  and  mourning;  not  among  many, 
but  in  a  lonely  place;  not  in  soft  nourishing  of  body,  but 
in  pain  of  body. 

In  truth,  an  evil  man  findeth  not  Jesus ;  for  he  sees  him 
not  where  he  is.  He  enforces  himself  to  seek  Jesus  in  the 
joys  of  this  world,  where  he  shall  never  be  found.  O  ye 
worldly  and  fleshly  caitiffs,:}:  ye  are  led  away  from  the  joy 
of  God,  and  deceived  with  the  devil's  fraud,  not  abiding 
the  blessed  hope,  nor  desiring  the  coming  of  the  glory  of 
God.  Worthily  shall  ye  suffer  everlasting  death,  for  ye 
follow  this  life,  which  ye  know  shall  not  long  be  had  here. 
Truly  your  eyes  are  blinded — the  devil  hath  put  them  out ; 
*  Pride,  hiffh  thoughts,  t  Crib,  or  manger.  X  Wretched  creatures. 
10=^ 


114  Wicklif.— The  Poor  Caitiff. 

for  that  which  ye  see,  ye  believe  not.  When  ye  behold  a 
man  dying,  and  yet  dread  not  death,  ye  are  confused  or 
ruined,  for  the  Lord  hath  despised  you ;  ye  are  accursed 
and  made  abominable.  All  holy  angels  and  lovers  of  Jesus 
Christ  shall  be  full  filled  with  great  joy,  when  your  re- 
provable  company  shall  all  be  damned  to  everlasting  fire. 
Wo  be  to  you  rich  men !  Wo  to  you  proud  folk !  Wo  to 
you  lechers!  Wo  be  to  all  willing  to  do  sin.  For  your 
hire  shall  be  yielded  to  you — torment  of  hell,  ready  for  you 
from  the  beginning  of  the  world.  I  know  that  ye  must  go 
down  thither,  for  from  your  wicked  customs  neither  joy  of 
heaven  nor  torment  of  hell  can  call  you.  Whereto  there- 
fore say  ye  idly.  We  shall  be  saved  in  Jesus;  while 
ye  cease  not  to  hate  him,  without  whom  ye  cannot  have 
health?*  Who,  not  loving  Jesus,  hopeth  to  be  saved — 
truly,  lacking  faith,  he  accuses  himself  as  under  condem- 
nation. Verily  he  loveth  health  who  unweariedly  keepeth 
the  name  of  Jesus  in  himself. 

I  wonder  not  that  a  man,  being  tempted,  falleth,  who 
hath  not  the  name  of  Jesus  lasting  in  his  mind.  Securely 
hath  he  chosen  to  be  in  onelinessf  for  God,  when  he  espe- 
cially chooses  this  name  Jesus.  Truly  this  name  cleanses 
the  conscience,  makes  the  heart  clear  and  clean,  and  drives 
away  fear.  It  gets  a  man  warmth  of  love,  lifts  up  the  mind 
to  heavenly  melody,  and  chases  away  the  watchful  fiends. 

Oh  thou  good  name!  Oh  thou  sweet  name!  Oh  glorious 
name!  Oh  healthful  name!  Oh  name  to  be  desired !  Wick- 
ed spirits  may  not  abide  thee,  when  they  behold  Jesus, 
either  in  mind,  or  hear  him  named  in  mouth.  I  sought  to 
love  Jesus,  and  ever  the  more  I  grew  perfect  in  his  love, 
so  much  the  sweeter  his  name  savoured  to  me.  There- 
fore blessed  be  the  name  of  Jesus  for  ever  and  ever,  and 
so  be  it.     Amen. 


OF  THE  LOVE  OF  JESUS. 

Only  Lord  be  tears  to  me  as  loves  by  day  and  by  night. 
For  unless  a  man  be  punished  first  by  weepings  and  wail- 
ings,  he  may  not  come  to  the  sweetness  of  God's  love.  O 
thou  everlasting  love,  inflame  my  mind  to  love  God,  that  it 
burn  not  but  to  his  callings.  O  good  Jesus!  who  shall 
give  to  me  that  I  feel  thee.  Thou  must  now  be  felt  and 
not  seen.  Enter  into  the  inmost  recesses  of  my  soul ;  come 
*  Salvation.  t  Singleness  of  heart. 


Of  the  Love  of  Jesus.  115 

into  mine  heart  and  full  fill  it  with  thy  most  clear  sweetness ; 
make  my  mind  to  drink  deeply  of  the  fervent  wine  of  thy 
sweet  love,  that  I,  forgetting  all  evils,  and  all  vain  visions, 
and  scornful  imaginations,  thee  only  embracing,  joying  I 
rejoice  in  my  Lord  Jesus. 

Thou  most  sweet  Lord,  from  henceforward  pass  not  from 
me,  dwell  with  me  in  thy  sweetness ;  for  only  thy  presence 
is  to  me  solace  or  comfort,  and  only  thy  absence  leaves  me 
sorrowful.  O  thou  Holy  Ghost,  who  inspirest  where  thou 
wilt,  come  into  me,  draw  me  to  thee,  that  I  despise  and  set 
at  nought  in  my  heart  all  things  of  this  world.  Inflame 
my  heart  with  thy  love  which  shall  without  end  burn  upon 
thine  altar.  Come,  I  beseech  thee,  thou  sweet  and  true  joy  ; 
come  thou  sweetness  so  to  be  desired ;  come  thou  my  be- 
loved, who  art  all  my  comfort.  True  love  suffers  not  a  lovino- 
soul  to  dwell  in  itself,  but  draws  it  forth  to  its  beloved. 

There  are  three  degrees  of  Christ's  love,  in  which  those 
that  are  chosen  to  God's  love  go  from  one  to  another.  The 
first  is  called  insuperable;  the  second  is  inseparable;  the 
third  is  called  singular.  Love  is  insuperable  when  it  can- 
not be  overcome  with  any  other  affection  or  love,  no  trial 
or  temptation — when  it  gladly  casts  down  all  other  hinder- 
ances,  and  all  temptations,  and  quenches  fleshly  desires. 
When  man  suffers  gladly  and  meekly  all  anguish  for  Christ, 
and  is  not  overcome  with  any  delight  or  flattering,  so  that 
whether  thou  art  in  ease  or  in  anguish,  in  sickness  or  in 
health,  that  thou  wouldest  not,  to  have  all  the  world,  anger 
God  at  any  time.  And  blessed  is  the  soul  that  is  in  this 
state ;  every  labour  is  light  to  him  that  loveth  truly,  neither 
can  any  man  better  overcome  travail  than  by  love. 

Love  is  inseparable  when  man's  mind  is  inflamed  with 
great  love,  and  cleaves  to  Christ  by  inseparable  thought; 
not  suffering  Christ  to  be  any  rSbment  out  of  his  mind,  but 
as  though  he  were  bound  in  the  heart,  him  he  thinketh 
upon,  to  him  with  great  earnestness  he  draweth  his  spirit. 
Therefore,  when  the  love  of  Christ  so  groweth  in  the  heart 
of  the  lover  of  God,  and  the  despiser  of  the  world,  so  that 
it  may  not  be  overcome  of  any  other  affection  or  love,  then 
it  is  said  to  be  high.  When  man  cleaveth  to  Christ  unde- 
partingly,  thinking  upon  him,  forgetting  him  for  no  other 
occasion,  then  man's  love  is  said  to  be  inseparable  and  ever- 
lasting.    And  what  love  can  be  more  or  greater  than  this? 

The  third  degree  of  love  is  singular.  If  thou  seekest  or 
receivest  any  other  comfort  than  of  thy  God,  even  though 
thou  lovest  highly,  then  lovest  not  singularly.     This  degree 


116  Wickliff.—The  Poor  Caitiff. 

is  highest  and  most  wonderful  to  attain ;  for  it  hath  no  peer. 
Singular  love  is,  when  all  solace  and  comfort  is  closed  out 
of  the  heart,  but  the  love  of  Jesus  alone.  Other  delight  or 
other  joy  pleases  not;  for  the  sweetness  of  him  is  so  com- 
forting and  lasting,  his  love  is  so  burning  and  gladdening, 
that  he  who  is  in  this  degree  may  well  feel  the  fire  of  love 
burning  in  his  soul.  That  fire  is  so  pleasant  that  no  man 
can  tell  it  but  he  that  feeleth  it,  and  not  fully  he.  Then 
the  soul  is  Jesus  loving,  on  Jesus  thinking,  and  Jesus 
desiring,  only  burning  in  coveting  of  him ;  singing  in  him, 
resting  on  him.  Then  the  thought  turns  to  song  and 
melody.  The  soul  that  is  in  this  degree  may  boldly  suy, 
I  mourn  for  love!  I  languish  to  come  to  my  loved  Jesus. 
This  degree  of  love  cometh  not  of  man's  merit,  but  God 
giveth  it  freely,  to  whom  he  knoweth  able  thereto,  and  not 
without  great  grace  coming  before.  Therefore,  let  no  man 
presume  further  of  himself  than  God  hath  called  him  to. 
But  he  that  most  withdraws  his  love  from  the  world,  and 
from  unreasonable  lusts,  shall  be  most  able,  and  most 
speedily  increase  in  these  degrees  of  love.  Those  that  have 
liking  in  any  other  things  than  in  Jesus,  and  in  the  sweet- 
ness of  his  law,  come  not  to  this  degree  of  love.  In  the 
first  degree  are  some,  in  the  second  but  few,  in  the  third 
scarcely  any.  For  the  higher  the  living  is,  and  the  more 
it  profits,  the  fewer  lovers  it  hath;  and  the  fewer  followers. 
The  apostle  Paul  saith,  Other  is  the  light  of  the  sun, 
other  of  the  moon,  and  other  of  the  stars.  And  so  it  is  of 
the  lovers  of  Jesus  Christ.  He  that  is  in  this  degree  of 
love,  desireth  to  be  unbound  of  the  bond  of  flesh,  and  to  be 
in  full  joy  with  Jesus,  whom  he  loveth.  Therefore  such  a 
one  in  his  mourning  for  his  long  abiding,  may  sing  this 
song  to  his  loved  Jesus,  "  When  wilt  thou  come,  my  Be- 
loved, to  comfort  me  and  bring  me  out  of  care,  and  give 
thyself  to  me,  that  I  may  see  thee  and  dwell  with  thee  for 
evermore?  My  Beloved,  more  than  any  other,  when  shall 
my  heart  break  that  I  sorrow  no  more?  Thy  love  hath 
wounded  my  heart,  and  I  am  desirous  to  depart,  I  stand 
still  mourning  for  one  lovely  to  love.  His  love  draweth  me. 
The  bond  of  His  love  holdeth  me  away  from  vain  places 
and  play,  till  I  may  get  him — the  sight  of  my  Beloved  who 
never  shall  go  away." 

In  wealtli  be  our  walkings,  without  noie*  or  night; 
My  love  is  in  thee  lasting,  and  longeth  to  thy  sight 

*  Hinderance. 


Of  Meekness.  117 

Thus  love  moveth  a  soul  in  which  it  dwells,  to  sing  of  his 
Beloved,  ever  having  the  heart  upward  to  the  joys  above. 
And  this  bringeth  out  love  tears,  languishing  for  joy.  But 
this  sentence  savoureth  not  to  a  fleshly  soul.  Love  is  a 
burning  desire  to  God,  with  a  wonderful  delight  in  soul. 
Love  uniteth  the  lover  and  the  beloved.  Love  is  the  de- 
sire of  the  heart,  ever  thinking  on  that  which  it  loveth. 
Love  is  a  stirring  of  the  soul  to  love  God  for  himself,  and 
all  other  things  for  God.  This  love  putteth  out  all  other 
love  that  is  against  God's  will.  Love  is  a  right  will,  turned 
from  all  earthly  things,  and  joined  to  God  without  depart- 
ing, accompanied  with  the  fire  of  the  Holy  Ghost ;  far  from 
defouling,  far  from  corruption,  to  no  vice  bowing,  high  above 
all  fleshly  lusts,  ever  ready  to  the  contemplation  of  God; 
the  sun  of  all  good  affections,  the  health  of  good  manners, 
and  of  the  commandments  of  God,  the  death  of  sins,  life  of^ 
virtues,  crown  of  overcomers,  the  arms  of  holy  thoughts. 
Without  love  no  man  can  please  God,  with  it  no  man 
sinneth  to  death.  True  love  clotheth  the  soul,  and  deliver- 
eth  it  from  the  pains  of  hell,  and  of  foul  service  to  sin,  and 
from  the  fearful  fellowship  of  devils.  The  child  of  the  fiend 
it  maketh  the  son  of  God,  and  partaker  of  the  heritage  of 
heaven.  Therefore  close  thee  in  love  as  the  iron  closes  in 
the  redness  of  fire,  as  air  doth  in  the  sun,  as  the  wool  in  the 
dye.  The  coal  closes  the  iron  so  in  the  fire  that  it  is  all 
fire;  the  air  so  in  the  sun  that  it  is  all  light;  wool  so  takes 
the  hue  that  it  changes  all  to  the  colour. 

In  this  manner  shall  a  lover  of  Jesus  Christ  do.  He 
shall  so  burn  in  love  that  he  shall  be  wholly  turned  into 
the  fire  of  love ;  he  shall  so  shine  in  virtues  that  no  part  of 
him  be  dark  in  vices. 


OF  MEEKNESS. 

To  any  degree  of  true  love  to  Jesus,  no  soul  can  attain 
unless  he  is  truly  meek.  For  a  proud  soul  seeks  to  have 
his  own  will,  and  so  shall  he  never  come  to  any  degree  of 
God's  love.  Ever  the  lower  that  a  soul  sitteth  in  the  valley 
of  meekness,  so  many  the  more  streams  of  grace  and  love 
come  thereto.  And  if  the  soul  be  high  in  the  hills  of  pride, 
the  wind  of  the  fiend  bloweth  away  all  manner  of  goodness 
therefrom.     Therefore,  as  St.  Augustine  biddeth,  Whoso 


118  Wicklif.—The  Poor  Caitiff. 

the  ground  of  his  foundation  here  low  in  meekness.  No- 
thing more  overcometh  the  liend  than  meekness,  and  there- 
fore he  hateth  it  so  much.  For  he  may  fast,  he  may  wake, 
and  suffer  more  pain  than  any  other  creature,  but  meekness 
and  love  he  may  not  have,  neither  any  of  his  disciples. 

By  two  things  principally  may  a  man  know  whether  he 
is  meek.  If  his  heart  be  not  moved,  though  his  own  will 
be  contraried  and  gainsaid — and  when  he  is  despised, 
falsely  accused,  and  slandered;  if  his  will  stand  unmoved 
to  desiring  of  revenge,  and  his  mouth  be  shut  from  unmeek 
answer.  For  whoso  is  entered  verily  into  God's  love,  it 
grieves  him  not,  whatsoever  slander,  shame,  or  reproof  he 
suffereth  for  the  love  of  his  Lord;  but  he  coveteth  and  is 
glad  that  he  is  worthy  to  suffer  pain  for  Christ's  love. 

Thus  Christ's  disciples  went  joying  from  the  council  of 
the  Jews,  that  they  were  worthy  to  suffer  despites  and 
wrongs  for  the  name  of  Jesus.  For  the  apostle  saith.  All 
that  will  live  meekly,  and  please  Jesus' Christ,  shall  suffer 
persecutions,  and  by  many  tribulations  we  must  enter  into 
the  kingdom  of  Gotl.  For  it  is  given  to  such,  not  only  that 
they  believe  in  Christ,  but  also  that  they  suffer  for  him. 
Therefore  the  meek  lover  of  Christ  is  to  be  as  a  dead  body, 
which,  whatsoever  I  do  or  say  thereto,  answereth  not.  The 
prophet  of  God  affirms  that  he  did  thus,  saying.  Those  that 
sought  to  do  me  evil  spake  vanities  and  thought  guiles  all 
day;  but  I  as  deaf  heard  not,  and  was  as  a  dumb  man  not 
opening  his  mouth. 

By  seven  tokens  a  man  may  suppose  that  he  hath  the  love 
of  Christ.  The  first  is,  when  all  coveting  of  earthly  things, 
and  fleshly  lusts,  is  slacked  in  him.  For  where  coveting  is, 
there  is  not  the  love  of  Christ.  Then  if  a  man  have  not 
coveting  it  is  a  sign  that  he  hath  love.  The  second  is, 
burning  desire  of  heaven.  For  when  he  hath  felt  ought  of 
that  savour,  the  more  he  feeleth  the  more  he  coveteth,  and 
he  that  hath  felt  nought,  desireth  nought.  The  third  token 
is,  if  his  tongue  be  changed.  That  which  was  wont  to 
speak  of  earth  now  speaketh  of  heaven.  The  fourth  is, 
exercise  or  practising  what  is  for  spiritual  good.  As  when 
a  man,  leaving  all  other  things,  hath  good  will  and  devotion 
to  prayer,  and  findeth  sweetness  therein.  The  fifth  is, 
when  things  M^hich  are  hard  in  themselves,  through  love 
seem  light  to  be  done.  The  sixth  is,  hardiness  of  soul  to 
suffer  all  anguishes  and  troubles  that  befall.  All  the  other 
tokens  suffice  not  without  this;    for  he  that  is  righteous 


Of  Man's  Will.  119 

hateth  nothing  but  sin ;  he  loveth  God  alone,  and  for  God , 
he  hath  no  joy  but  in  God;  he  feareth  not,  but  to  offend 
God.  And  all  his  hope  is  to  come  to  God.  The  seventh 
is,  joyfulness  of  soul  when  he  is  in  tribulation,  and  that  he 
love  God,  and  thank  him  in  all  diseases  that  he  suffers.  It 
is  the  greatest  token  that  he  hath  the  love  of  God,  when  no 
wo,  tribulation,  or  persecution,  can  bring  him  down  from 
this  love.  Many  love  God,  as  it  seemeth  to  them,  while 
they  are  in  ease,  but  in  adversity,  or  in  sickness,  they 
grudge  against  God;  thinking  that  they  do  not  deserve  so 
to  be  punished  for  any  trespass  they  have  done.  And  oft- 
times  some  say  that  God  doeth  them  wrong.  All  such  are 
feigned  lovers,  and  have  not  the  true  love  of  God.  For  the 
Holy  Ghost  saith.  He  that  is  a  true  friend  loveth  at  all  times. 
Three  principal  goods  come  from  meek  suffering  of  sick- 
ness. It  cleanseth  the  soul  from  sin  before  done ;  it  keepeth 
from  those  into  which  it  was  likely  to  fall;  it  increaseth 
reward  in  bliss,  and  over  gildeth  the  crown ;  and  the  longer 
it  endureth  the  brighter  waxeth  the  crown,  and  the  soul 
cleaner.  And  in  trust  hereof  St.  Paul  said  that  he  would 
joy  gladly  in  his  sicknesses,  that  the  virtue*  of  Christ  dwell 
in  him. 


OF  MAN'S  WILL. 

Every  deed  that  is  praisable  or  reprovable  of  man's 
will,  hath  praising  or  reproving.  Truly  in  the  will  is  the 
root  and  beginning  of  all  deeds  which  are  in  our  power. 
And  if  we  must  not  do  the  thing  that  we  would  do,  each 
man  is  denied  of  God  his  own  proper  will.  Therefore  be- 
hold ye  not  only  what  ye  do,  but  as  much  what  ye  would 
do.  Not  more  what  are  your  works  than  what  is  your  will. 
Through  just  will,  man  is  called  just;  and  through  unjust 
will,  man  is  said  to  be  unrighteous.  And  therefore  if  ye 
will  live  well,  keep  well  your  will.  If  ye  would  know  whe- 
ther your  will  be  rightful,  that  will  for  certain  is  rightful 
which  is  undersoughtf  to  the  will  of  God.  Whosoever  liveth 
holily  and  rightfully,  let  him  not  despise  the  worst  sinners. 
They  being  tempted  fall,  for  they  have  not  grace  to  with- 
stand, although  by  their  own  malice  they  turn  from  good 
to  evil.  No  man  can  work  well,  and  love  God,  or  be  chaste, 
unless  God  give  it  to  him.  Therefore  thou  that  art  blown 
up  with  pride  because  thou  hast  not  done  evil,  because  thou 
*  Power.  +  Submitted. 


120  Wickliff.—The  Poor  Caitiff. 

hast  withdrawn  thyself  from  fleshly  lusts,  and  hast  sustain- 
ed or  suffered  sharp  penance,  and  therefore  hast  taken  prais- 
ing of  man's  mouth;  have  mind  that  unless  the  goodness  of 
Christ  had  kept  thee  in,  thou  shouldest  have  fallen  into  as 
many  evils,  or  worse,  as  others  have  done.  Not  of  thyself 
hast  thou  power  to  gainstand,  but  of  Him  of  whom  the  pro- 
phet saith.  Lord,  I  shall  love  thee  for  thou  art  my  strength, 
my  ground,  my  refuge,  him  that  undertaketh  for  me,  and 
my  helper.  Therefore,  if  thou  hast  nothing  but  what  thou 
hast  received,  why  hast  thou  vain  joy  in  thyself  as  though 
thou  hadst  not  received  it? 

But  nevertheless,  let  no  man  be  favourable  to  sin;  for 
God,  by  his  prophet,  crieth  to  good  men,  and  the  same  cry 
to  you.  Go  ye  away,  and  go  ye  out  from  thieves,  and  touch 
not  unclean  things.  What  is  it  to  touch  unclean  things? 
It  is,  to  consent  to  sins.  What  is  it  to  go  out  thence?  To 
do  that  which  pertaineth  to  amendment  of  evil  men.  Act 
with  meekness  and  peace  as  much  as  may  be ;  as  St.  Au- 
gustine saith.  This  is  to  touch  not  the  unclean  thing,  not 
to  consent  thereto  in  will.  Ever  be  ye  separated  in  heart 
from  evil  men.  This  is  to  commune  not,  to  consent  not; 
for  we  commune  with  an  evil  man  when  the  fellowship  of 
the  will,  or  of  approving,  is  joined  to  deeds. 

Therefore  consent  ye  not  to  evil  men,  that  ye  approve 
them ;  neither  be  ye  negligent,  that  ye  reprove  them  not ; 
neither  be  ye  proud,  that  ye  reprove  them  not  proudly. 
Therefore,  my  brethren,  as  many  as  ever  ye  have  among 
you,  that  are  yet  grieved  with  the  love  of  this  world,  avarici- 
ous men,  forswearers,  adulterers,  beholders  of  jests,  others 
that  take  counsel  of  false  tellers  of  futurity,  men  given  to 
drink  and  lechery,  and  whatever  evil  men  ye  know  amongst 
you,  reprove  ye  as  much  as  ye  are  able,  by  meekness,  that 
ye  may  go  away  unhurt;  and  that  ye  consent  not  to  the 
touching  unclean  things.  Beseech  ye,  and  pray  to  God, 
that  all  such  be  amended  and  again  called  from  their  evils. 


OF  ACTIVE  LIFE  AND   CONTEMPLATIVE  LIFE. 

Christ  loved  much  Mary,  and  Martha  her  sister,  as  the 
gospel  telleth.  By  Martha,  who  was  busy  to  feed  Christ,  is 
understood  active  life;  and  by  Mary  who  sat  by  meekness 
at  Christ's  feet,  to  hear  his  word,  is  understood  contempla- 
tive life.    Christ  said  not  that  Martha  did  evil  in  minislermg, 


Of  Active  Life  and  Contemplative  Life.         121 

but  he  blamed  her  that  she  would  have  drawn  her  sister 
from  the  more  perfect  life.  For  it  is  perilous  for  them  that 
savour  not  the  more  perfect  life,  to  withdraw  others  away, 
whom  God  calleth  thereto.  Christ  said  that  Mary  had 
chosen  the  better  part,  which  should  not  be  taken  from  her. 
For  active  life  shall  be  taken  away  with  death  of  body,  but 
perfect  contemplation  never;  for  it  is  begun  here,  and  it 
endure th  more  perfectly  after  this  life. 

St.  Bede  saith  that  active  life  is  a  studious  servant  of 
Christ,  to  be  busy  in  just  travails,  and  to  keep  the  com- 
mandments of  God  and  himself  undefouled  from  the  world, 
and  to  hold  soul,  hand,  tongue,  and  all  members  of  the 
body,  from  all  filth  of  sin  tempting  them.  Afterwards  to 
help  the  need  of  neighbours,  as  much  as  he  may,  to  feed 
the  hungry,  give  drink  to  the  thirsty,  to  visit  the  sick,  and 
such  other,  and  to  show  the  way  of  truth  to  him  that  erreth  ; 
to  call  again  the  proud  neighbour  to  the  way  of  meekness, 
and  tell  those  who  are  with  us  how  they  must  stand.  And 
let  no  man  enforce  to  pass  into  contemplative  life,  unless  he 
have  long  time  practised  this  life,  for  if  he  presume  fool- 
ishly it  speedeth  not. 

Contemplative  life  hath  two  parts,  the  lower  consists  in 
meditation,  or  thinking  of  holy  Scripture,  and  in  other  sweet 
thoughts  of  Jesus,  and  in  sweetness  of  prayers.  The  higher 
part  is  in  beholding  of  heavenly  things,  having  the  eye  of 
the  heart  among  the  heavenly  citizens,  thinking  on  God,  the 
beauty  of  angels,  and  holy  souls.  Contemplation  is  a  won- 
derful joy  in  God's  love,  which  joy  is  a  loving  of  God  that 
cannot  be  told.  And  that  wonderful  love  is  in  the  soul,  and 
for  abundance  of  joy  and  sweetness  it  ascends  into  the  mouth  ; 
so  that  heart,  tongue,  body,  and  soul,  joy  together  in  God. 

This  gladness  God  sendeth  into  the  soul  that  he  chooseth 
to  this  life.  When  a  man  hath  long  practised  good  doing, 
and  sweetness  of  prayer,  and  is  wont  to  feel  compunction, 
and  to  be  free  from  occupations  of  this  world,  and  hath 
learned  to  occupy  the  eye  of  the  soul  alone  in  the  love  of 
God,  and  hath  begun  in  desiring  earnestly  a  foretaste,  yea, 
in  this  life  the  joy  of  everlasting  bliss  which  he  shall  take  in 
the  life  to  come.  Truly  that  soul  which  is  called  and  chosen 
of  God  to  this  life,  God  first  inspireth  to  forsake  the  world 
in  will,  and  all  the  vanity  and  coveting  and  lusts  thereof. 
After  that.  He  leadeth  him  alone,  all  troubles  and  worldly 
company  being  forsaken,  and  speaketh  to  his  heart :  and  as 
the  prophet  saith,  He  giveth  him  to  taste  the  sweetness  of 

WICKLIFF.  1 1 


122  Wicklif.—The  Poor  Caitiff, 

beginning  of  love,  and  turneth  his  will  to  holy  prayers,  and 
sweet  meditations ;  putting  out  of  the  heart  idle  thoughts  and 
all  vanities,  setting  it  to  think  on  him  and  heavenly  things. 
Then  He  openeth  to  the  eye  of  such  a  soul  the  gate  of  heaven, 
so  that  the  same  eye  looketh  into  heaven,  and  then  the  fire 
of  love  enlighteneth  his  heart,  and  burning  therein  maketh  it 
clean  of  all  earthly  filth;  and  so,  thenceforward,  he  is  con- 
templative, and  filled  with  love  of  a  sight  which  he  saw  in 
heaven  with  the  spiritual  eye  of  his  soul.  But  no  man  hath 
perfect  sight  of  heaven  while  he  liveth  here,  in  the  body ; 
but  he  that  endeth  in  this  love,  as  soon  as  he  dieth,  is 
brought  before  God  with  companies  of  angels,  and  seeth 
him  face  to  face,  and  dwelleth  with  him  without  end. 

All  these  sentences  (opinions)  foregoing,  I  have  gathered 
of  holy  writ,  and  of  divers  saints,  and  doctors,  and  nothing 
of  mine  own  head;  to  show  to  my  poor  brethren  and  sisters 
what  grace  and  love  our  Lord  Jesus  hath  showed  to  souls 
in  this  life.  Foi-  each  man  should  ascend  from  one  to  ano- 
ther, as  he  is  called  of  God,  some  in  higher,  some  in  lower, 
as  he  is  enabled  of  God  thereto.  But  for  that,  I,  myself, 
caitiff  and  wretch,  unworthy  through  divers  sins  before 
done,  being  beneath  all  these  perfect  points,  which  seem  to 
me  as  far  distant  as  from  hence  to  heaven.  Therefore  I 
beseech  all  that  read  or  hear  this  treatise,  to  pray  for  me  to 
God,  that  he  forgive  my  sins,  and  quicken  my  soul  with 
grace  of  his  heavenly  treasure  of  love.  And  let  us  all, 
together,  give  thanks  to  the  Holy  Trinity,  who  thus  gra- 
ciously lighteneth  the  souls  of  mortal  men  with  the  beams 
of  his  heavenly  grace.  Blessed  be  the  name  of  our  Lord, 
into  worlds  of  worlds.     Amen. 

Here  endeth  the  hook  called  the  Poor  Caitiff. 

At  the  end  of  one  of  the  manuscripts  of  the  Poor  Caitiff,  in  the  Bri- 
tish Museum,  MS.  Harl.  2335,  is  the  followinar  note,  lohich  proves  the 
value  placed  upon  its  contents  in  the  days  of  darkness  preceding  the  Re- 
formation,  and  shows  one  method  of  circulating  the  truth  then  adopted. 

"  This  book  was  made  of  the  goods  of  John  Gamalin,  for  a  common 
profit,  that  the  person  that  has  this  book  committed  to  him  of  the  per- 
son that  hath  power  to  commit  it,  have  the  use  thereof  for  the  time  of 
his  life,  praying  for  the  soul  of  the  same  John.  And  iliat  he  that  hath 
this  aforesaid  use  of  commission,  when  lie  occupietli  it  not,  leave  he  it 
for  a  time  to  some  other  person.  Also  that  the  person  to  whom  it  was 
committed  for  the  term  of  life,  under  the  foresaid  conditions,  deliver 
it  to  another  the  term  of  his  life.  And  so  be  it  delivered  and  commit- 
ted  from  person  to  person,  man  or  woman,  as  long  as  the  book  endu- 
reth." 


How  the  Office  of  Curates  is  ordained  of  God.    123 
HOW  THE  OFFICE  OF  CURATES*  IS  ORDAINED  OF  GOD. 


From  the  MS.  in  the  Library  of  the  Corpus  Christi  College,  Cambridge. 


The  office  of  curates  is  ordained  of  God;  few  do  it  well 
and  many  full  evil,  therefore  test  we  their  defaults,  with 
God's  help.f 

I.  They  are  more  busy  about  worldly  goods  than  virtues 
and  good  keeping  of  men's  souls.  For  he  that  can  best  get 
riches  of  this  world  together,  and  have  a  great  household, 
and  worldly  array,  is  held  to  be  a  worthy  man  of  holy 
church,  though  he  know  not  the  best  point  of  the  gospel. 
Such  a  one  is  praised  and  borne  up  by  the  bishops  and  their 
officers.  But  the  curate  that  gives  himself  to  study  holy 
writ  and  teach  his  parishioners  to  save  their  souls,  and  live 
in  meekness,  penance,  and  busy  labour  about  spiritual 
things,  and  cares  not  about  worldly  respect  and  riches,  is 
held  to  be  a  fool,  and  destroyer  of  holy  church.  He  is  de- 
spised and  persecuted  by  high  priests  and  prelates  and 
their  officers,  and  is  hated  by  other  curates.  This  makes 
many  to  be  negligent  in  their  spiritual  cures,  and  to  give 
themselves  to  occupations  and  business  about  worldly  goods. 
These  negligent  curates  think  but  little,  how  dearly  Christ 
bought  man's  soul  with  his  precious  blood  and  death,  and 
how  hard  a  reckoning  he  shall  make  at  doomsday  for  those 
souls.  They  would  seem  to  be  out  of  Christian  faith — for 
they  make  not  themselves  ready  to  come  thither,  and  to 
answer  how  they  came  into  their  benefices,  and  how  they 

*  By  curate  was  meant  any  minister  that  has  the  care  of  souls. 

t  WicklifF  composed  three  pieces,  entitled,  Of  Prelates,  For  the 
order  of  Priesthood,  and  How  the  office  of  Curates  is  ordained  of  God. 
His  design  was  to  show  from  the  authority  of  Scripture  the  duties  of 
the  clergy,  to  expose  the  errors  and  wicked  practices  then  so  gene- 
ral, and  to  point  out  the  evil  consequences  both  to  the  people  and 
themselves.  His  language  in  these  pieces  is  bold  and  uncompro- 
mising, and  exhibits  a  painful  picture  of  the  state  of  the  Romish 
priesthood  at  that  day.  The  latter  tract  appears  the  most  suitable  for 
the  present  collection,  but  in  copying  it  for  the  press  it  was  not 
thought  desirable  to  transcribe  the  whole.  What  is  here  given  will 
be  a  sufficient  testimony  respecting  many  evils  prevalent  in  the  days 
of  WicklifF,  to  which  a  large  portion  of  his  writings  refer. 


124  Wickliff. 

lived  and  taught,  and  spent  poor  men's  goods.  For  if  they 
had  such  a  faith  in  their  minds,  they  would  begin  a  better 
life,  and  continue  therein. 

II.  The  second  default  is,  that  they  run  fast,  by  land  and 
by  water,  in  great  peril  of  body  and  soul,  to  get  rich  bene- 
fices ;  but  they  will  not  knowingly  go  a  mile  to  preach  the 
gospel,  though  christened  men  are  running  to  hell  for  want 
of  knowing  and  keeping  of  God's  law;  and  certainly  here 
they  show,  indeed,  that  they  are  foully  blind  with  covetous- 
ness,  and  worship  false  gods,  as  St.  Paul  saith. 

Since  they  so  much  love  worldly  riches,  and  labour  for 
them  night  and  day,  in  thought  and  deed,  and  labour  so 
little  for  God's  worship  and  the  saving  of  Christian  souls, 
who  can  excuse  these  covetous  clerks  from  simony  and  he- 
resy? Neither  God's  law,  nor  man's  law,  nor  reason,  nor 
good  conscience.  And  let  the  king  and  his  council  inquire 
how  much  gold  goes  out  of  our  land,  for  purchase  of  bene- 
fices, into  alien's  hands,  and  how  much  is  given  privately  to 
men  in  the  land.    They  shall  find  many  thousand  pounds.* 

III.  The  third  default  of  evil  curates  is,  that  they  are 
angels  of  Satan  to  lead  men  to  hell;  for,  instead  of  truly 
teaching  Christ's  gospel,  they  are  dumb,  or  else  tell  men's 
traditions.  Instead  of  example  of  good  life,  they  hurt  their 
parishioners  many  ways — by  example  of  pride,  envy,  covet- 
ousness,  and  unreasonable  vengeance — cruelly  cursing  for 
tithes,  and  evil  customs.  And  for  example  of  holy  devo- 
tion, devout  prayer,  and  works  of  mercy,  they  teach  idle- 
ness, gluttony,  drunkenness,  and  lechery,  and  maintaining 
of  these  sins,  and  many  more.  For  since  priests  are  called 
angelsf  in  holy  writ,  and  these  curates  bring  not  the  mes- 
sage of  God,  but  of  the  fiend,  as  their  wicked  life  showeth, 
they  are  not  angels  of  God,  but  of  the  fiend,  as  the  true 
clerk  Robert  Grosthead:}:  wrote  to  the  pope.  St.  Peter  was 
called  Satan  by  Christ,  as  the  gospel  telleth,  because  he  was 
contrary  to  God's  will,  and  savoured  not  of  heavenly  things ; 
well  then  are  these  evil  curates  so  called,  since  they  are 

*  At  that  time  the  pope  and  tlie  court  of  Rome  exercised  the  chief 
ecclesiastical  patronage  in  England.  A  large  portion  of  tlie  benefices 
were  held  by  foreigners.  In  the  reign  of  Henry  III.  the  smns  thus 
received  by  Italians  were  more  than  three  times  the  amount  of  the 
king's  revenues. 

t  Messengers. 

\  Grosthead,  or  Grosseteste,  was  Bishop  of  Lincoln  in  the  prece- 
ding century.  He  strenuously  opposed  the  corruptions  of  the  papacy. 
See  Hist,  of  the  Church  of  Christ,  cent.  xiii. 


How  the  Offi.ce  of  Curates  is  ordained  of  God.    125 

more  contrary  to  God's  will,  and  savour  less  of  spiritual 
things,  and  the  saving  of  Christian  souls. 

TV.  The  fourth  error  is,  that  they  think  more  of  statutes 
of  sinful  men  than  the  most  reasonable  law  of  Almighty 
God.  For  they  dread  the  pope's  law,  and  statutes  made 
by  bishops,  and  other  officers,  more  than  the  noble  law  of 
the  gospel.  Therefore  they  have  many  great  and  costly 
books  of  man's  law,  and  study  them  much,  but  few  curates 
have  the  Bible  and  expositions  of  the  gospel,  they  study 
them  but  little  and  do  them  less.  But  would  to  God  that 
every  parish  church  in  this  land  had  a  good  Bible  and  good 
expositions  on  the  gospel,  and  that  the  priests  studied  them 
well,  and  taught  truly  the  gospel  and  God's  commands  to 
the  people.  Then  should  good  life  prevail,  and  rest,  and 
peace,  and  charity;  sin  and  falseness  should  be  put  back — 
God  bring  this  end  to  his  people. 

V.  The  fifth  default  is,  that  they  practise  strife  and  plea,* 
and  gather  envy  and  hate  from  laymen  for  tythes."!"  They 
leave  preaching  of  the  gospel,  and  cry  fast  after  tythes,  and 
summon  men  to  account,  and  by  force  take  their  goods,  or 
else  curse  them  seven  foot  above  the  earth,  and  seven  foot 
under  the  eai'th,  and  seven  foot  on  each  side,  and  afterwards 
draw  men  to  prison  as  though  they  were  kings  and  em- 
perors of  men's  bodies  and  goods;  forgetting  wholly  the 
meekness  and  patience  of  Christ  and  his  apostles,  how  they 
cursed  not  when  men  would  neither  give  them  meat,  nor 
drink,  nor  harbour;  but  Christ  blamed  his  apostles  when 
they  would  have  asked  such  vengeance,  as  the  gospel  of 
St.  Luke  teaches.  And  St.  Peter  biddeth  to  bless  other 
men,  even  enemies,  and  not  to  have  will  to  curse.  Paul 
also  teacheth  that  we  should  not  do  evil  for  evil,  but  over- 
come an  evil  deed  by  good  doing. 

VI.  The  sixth  default  is,  that  they  teach  their  parishioners, 
by  their  deeds  and  life,  which  are  as  a  book  to  them,  to  love 
and  seek  worldly  glory,  and  to  be  careless  of  heavenly 

*  Law. 

t  Wickliff's  views  respecting  tythes  have  already  been  noticed  in 
his  life,  see  p.  41. 

William  Russel,  a  Lollard,  thus  stated  his  opinions  upon  the  sub- 
ject of  dymes  or  tythes.  "  Personal  dymes  fall  not  under  the  pre- 
cepts of  God's  law,  wherefore  if  custom  were  not  to  the  contrary,  it 
is  lawful  for  Clu:ist's  people  to  dispose  them  to  piteous  use  of  poor 
men."  Wilkins,  iii.  438.  See  Fox's  Acts  and  Monuments  for  the 
discussions  on  this  subject  among  the  Bohemian  reformers. 


126  Wickliff. 

things.  For  they  make  themselves  busy,  night  and  day,  to 
get  worldly  advancement,  and  their  own  worship  and  dignity 
in  this  world,  by  pleading  and  striving  therefore.  Consider- 
ing it  great  righteousness  to  hold  forth  and  maintain  points 
of  worldly  privilege,  and  dignity;  but  about  spiritual  dignity, 
and  high  degree  of  heavenly  bliss,  they  will  not  strive  against 
spiritual  enemies;  for  they  strive  not  who  shall  be  most 
meek  and  willingly  poor,  and  most  busy  in  open  preaching 
and  private  counselling  how  men  shall  obtain  heaven,  as 
Christ  and  his  apostles  did.  But  they,  like  moles,  remain 
rooting  after  worldly  worship,  and  earthly  goods,  as  though 
there  were  no  life  but  only  in  this  wretched  world. 

VII.  The  seventh  error  is,  that  they  teach  sinful  men 
to  buy  hell  full  dear,  and  not  to  come  to  heaven  which  is 
proffered  them  for  little  cost.  For  they  teach  Christian  men 
to  suffer  much  cold,  hunger,  and  thirst,  and  much  waking, 
and  despising,  to  get  worldly  honour;  and  a  little  dirt  by 
false  warring,  out  of  charity ;  if  they  bring  them  much  gold 
they  absolve  them  lightly  and  to  think  themselves  secure  by 
their  prayers,  and  grant  them  a  blessing.*  But  they  teach 
not  how  their  parishioners  should  dispose  themselves  to  re- 
ceive gifts  of  the  Holy  Ghost,  and  keep  conditions  of  chari- 
ty, doing  truth  and  good  conscience  to  each  man,  both  poor 
and  rich.  And  if  they  are  poor  by  the  chances  of  the  world, 
or  willingly,  by  dread  of  sin,  they  set  them  at  nought,  and 
say  they  are  cursed,  because  they  have  not  much  muck ; 
and  if  they  have  much  worldly  goods,  got  with  false  oaths, 
false  weights,  and  other  deceits,  they  praise  them,  and  bless 
them,  and  say  that  God  is  with  them  and  blesseth  them. 

VIII.  The  eighth  default.  They  shut  the  kingdom  of 
heaven  before  men,  and  neither  go  in  themselves,  nor  suffer 
other  men  to  enter,  for  they  shut  up  holy  writ — as  the  gos- 
pel, and  commandments,  and  conditions  of  charity,  which 
are  called  the  kingdom  of  heaven,  by  false  new  laws,  and 
evil  glossing,  and  evil  teaching.  For  they  will  neither  learn 
themselves,  nor  teach  holy  writ,  nor  suffer  other  men  to  do 
it,  lest  their  own  sin  and  hypocrisy  be  known,  and  their 
pleasurable  life  withdrawn.  Thus  they  close  Christ's  life 
and  his  apostles'  from  the  common  people,  by  the  keys  of  an- 
tichrist's judgment  and  censures ;  and  they  make  them  not  so 
hardy  as  to  say  a  truth  of  holy  writ  against  their  accursed 

*  The  great  wealth  acquired  by  some  in  the  wars  which  then  pre- 
vailed has  been  noticed  in  the  life  of  Wickliff.  The  sufferings  of  the 
people  at  large,  as  may  be  supposed,  were  in  proportion. 


How  the  Office  of  Curates  is  ordained  of  God,    127 

life,  for  that  shall  be  held  to  be  detraction  and  envy,  and 
against  charity !  Therefore  they  make  the  people  follow 
their  teaching,  their  statutes,  and  their  customs,  and  to  leave 
God's  teaching;  and  thereby  lead  them  blindly  to  hell,  and 
thus  close  the  kingdom  of  heaven  from  them. 

IX.  The  ninth  error  is,  that  they  waste  poor  men's 
goods  on  rich  furs  and  costly  clothes,  and  worldly  array, 
feasts  of  rich  men,  and  in  gluttony,  drunkenness,  and  le- 
chery. For  they  sometimes  pass  great  men  in  their  gay 
furs  and  precious  clothes — they  have  fat  horses  with  gay 
saddles  and  bridles.  St.  Bernard  crieth,  Whatever  curates 
hold  of  the  altar  more  than  a  simple  livelihood  and  clothing, 
is  not  theirs,  but  other  men's.* 

X.  The  tenth  default  is,  that  they  haunt  lords'  courts, 
and  are  occupied  in  worldly  offices,  and  do  not  take  care  of 
their  parishes,  although  they  take  more  worldly  goods  for 
them,  than  Christ  and  his  apostles.  Certainly  it  is  great 
treachery;  for  what  man  durst  undertake  to  keep  men  who 
are  besieged  in  a  feeble  castle  by  many  strong  enemies,  and 
then  flee  into  a  swineherd's  office,  and  let  enemies  take  the 
castle  and  destroy  it?  Were  not  this  open  treason?  and 
would  not  this  keeper  be  guilty  of  the  loss  of  the  castle,  and 
all  men  therein?  So  it  is  of  the  curates  and  Christian  souls 
of  which  they  take  care,  who  are  besieged  by  fiends,  when 
they  leave  them  unkept,  and  busy  themselves  in  worldly 
offices  and  lords'  courts.  Are  not  these  lords,  who  thus 
hold  curates  in  their  courts  and  worldly  offices,  traitors  to 
God  Almighty,  since  they  draw  away  his  chief  knights 
from  their  spiritual  battle,  when  and  where  they  were  most 
needful  for  this  service.f 

*  Chaucer,  in  liis  Plowman's  tale,  describes  priests,  as, 

That  high  on  horse  willeth  ride, 

In  glitter  and  gold  of  great  array, 

Y  painted  and  portrcdt  all  in  pride,  (j  Set  out.) 

No  common  knight  may  go  so  gay, 

Change  of  clothing  every  day. 

With  golden  girdles  great  and  small, 
t  Chaucer  thus  describes  the  secular  canons  of  that  day. 

They  are  curates  of  many  towns, 

On  earth  they  have  great  power, — 

And  yet  they  serve  the  king  also. — 

Some  their  churches  never  see, 

Nor  ever  a  penny  thither  send, — 

Though  that  the  poor  for  hunger  die, 

A  penny  on  them  they  will  not  spendf 

Have  they  receiving  of  the  rent, 

They  care  not  for  the  remanent. 


128  Wickliff. 

XI.  The  eleventh  error  is,  that  they  attend  more  to 
wrongful  commandments  of  sinful  men,  than  to  the  most 
rightful  commandments  of  God.  For  if  the  pope  or  bishop 
send  a  letter  to  receive  a  pardoner  to  deceive  the  people, 
by  grants  of  many  thousand  years  of  pardon,  he  shall  be 
despatched;*  although  if  there  come  a  true  man,  to  preach 
the  gospel  freely  and  truly,  he  shall  be  hindered  for  wrong- 
ful command  of  a  sinful  man.  And  thus  they  put  God's 
commandment  and  his  rightful  will  behind,  and  put  sinful 
man's  will  and  wrong  commandments  before ;  and  thus  for 
their  own  worldly  profit  and  bodily  ease  they  stop  their 
parishioners  from  hearing  of  God's  law,  which  is  food  for 
the  soul,  and  lead  them  blindly  to  hell.  These  are  evil 
fathers  who  thus  cruelly  starve  their  subjects'  souls,  and 
drive  them  to  damnation,  for  love  of  worldly  muck,  or 
bodily  ease,  or  for  dread  of  wretched  antichrists,  who  are 
traitors  to  God  and  his  people. 

XII.  The  twelfth  error  is,  that  they  despise  the  principal 
duty,  which  is  commanded  of  God  to  curates,  and  busy 
themselves  about  novelties  made  by  sinful  men.  For  they 
know  not  to  preach  the  gospel  wisely,  and  they  busily  learn 
men's  traditions  for  worldly  gain,  but  not  the  gospel  which 
Christ,  God  and  man,  taught  and  commanded  curates  to 
teach,  as  to  life  and  death. 

XIII.  The  thirteenth  error  is,  that  they  curse  their  spi- 
ritual children  more  for  the  love  of  worldly  good  than  for 
breaking  God's  commands.  For  though  a  man  openly 
break  God's  commands,  living  in  pride,  in  false  ways,  and 
in  open  breaking  of  the  holy  day,  he  shall  not  be  sum- 
moned, nor  punished,  nor  cursed  by  them ;  but  if  a  man  be 
behind  of  tythes  and  other  offerings  and  customs  made  of 
sinful  men,  he  shall  be  summoned,  punished,  and  cursed, 
though  he  cannot  live  out  of  other  men's  debts,  and  find  his 
wife  and  his  children  by  God's  commandments. 

XIV.  They  take  their  worldly  mirth,  hawking,  hunting,! 
and  doing  other  vanities,  and  suffer  wolves  of  hell  to 
strangle  men's  souls  by  many  cursed  sins.     They  should 

*  See  §  xix. 

t  Chaucer  describes  his  monk, 

He  gave  not  of  that  text  a  pulled  hen, 

That  saith  that  hunters  be  not  holy  men. 

Greyhounds  he  had  as  swifl  as  fowl  of  flight, 

Of  riding,  and  of  hunting  of  the  hare. 

Was  all  his  lust,  for  no  cost  would  he  spare.  ^ 


How  the  Office  of  Curates  is  ordained  of  God.    129 

draw  men  from  worldly  vanities,  and  teach  them  the  perils 
of  this  life,  and  to  think  upon  their  death  day,  and  be  a 
mirror  to  them  to  mourn  for  their  sins,  and  other  men's, 
and  for  the  long  tarrying  of  heavenly  bliss,  and  to  continue 
in  holy  prayers,  and  true  teaching  of  the  gospel,  and  espy- 
ing the  fiend's  deceits  to  warn  Christian  men  of  them;  but 
now  the  more  a  curate  hath,  the  more  he  wasteth  in  costly 
feeding  of  hounds  and  hawks,  suffering  poor  men  to  have 
great  default  of  meat,  and  drink,  and  clothes. 

XV.  The  fifleenth  is,  that  they  haunt  taverns  out  of 
measure,  and  stir  up  laymen  to  drunkenness,  idleness,  and 
cursed  swearing,  chiding  and  fighting.  For  they  will  not 
follow  earnestly  in  their  spiritual  office,  after  Christ  and  his 
apostles,  therefore  they  resort  to  plays  at  tables,  chess,  and 
hazard,  and  roar  in  the  streets,  and  sit  at  the  tavern  till  they 
have  lost  their  wits,  and  then  chide,  and  strive,  and  fight 
sometimes.  And  sometimes  they  have  neither  eye,  nor 
tongue,  nor  hand,  nor  foot,  to  help  themselves,  for  drunken- 
ness. By  this  example  the  ignorant  people  suppose  that 
drunkenness  is  no  sin;  but  he  that  wasteth  most  of  poor 
men's  goods  at  taverns,  making  himself  and  other  men 
drunken,  is  most  praised,  for  nobleness,  courtesy,  goodness, 
freeness,  and  worthiness. 

XVI.  The  sixteenth  is.  They  will  not  give  the  sacra- 
ments of  the  altar,  that  is,  Christ's  body,  to  their  parish- 
ioners, unless  they  pay  tithes  and  offerings,  and  unless  they 
have  paid  money  to  a  worldly  priest,  to  slay  Christian  men. 
If  men  doubt  of  this,  let  them  inquire  the  truth,  how  it 
was  when  the  bishop  of  Norwich  went  into  Flanders  and 
killed  them  by  many  thousands,  and  made  them  our  ene- 
mies.* Little  reckon  the  curates  in  what  devotion  and 
charity  their  parishioners  receive  Christ's  body,  when  they 
openly  take  them  up  from  God's  board,  and  stir  them  to 
impatience,  envy,  and  hate,  for  a  little  muck  which  they 
claim  to  themselves. 

XVII.  The  seventeenth  is,  they  are  blind  leaders,  lead- 
ing the  people  to  sin,  by  their  evil  example  and  false  deceit 
in  teaching.  For  though  they  know  not  one  point  of  the 
gospel,  nor  what  they  read,  they  will  take  a  benefice,  with 

*  WicklifF  here  alludes  to  the  crusade  of  the  bishop  of  Norwich  in 
behalf  of  pope  Urban.     See  life,  p.  33. 


130  Wickliff. 

cure  of  men's  souls,  and  neither  know  how  to  rule  their 
own  soul  nor  other  men's,  nor  will  learn,  nor  suffer  other 
men  to  teach  their  parishioners  the  gospel  and  God's  com- 
mands truly  and  freely. 

XVIII.  The  eighteenth  is,  They  are  false  prophets, 
teaching  false  chronicles  and  fables  to  colour  their  worldly 
life  thereby ;  and  leave  the  true  gospel  of  Jesus  Christ.  For 
they  love  well  to  tell  how  this  or  that  saint  lived  in  gay  and 
costly  clothes,  and  worldly  array,  although  it  is  a  great  sin. 
But  they  leave  to  teach  the  great  penance  and  sorrow 
which  they  did  afterwards,  which  pleased  God,  and  not 
their  worldly  life.  And  then  they  make  the  people  think  that 
worldly  life  of  priests,  and  their  vain  costliness  pleases  God. 
And  they  make  the  people  believe  that  a  good  Christian  man, 
keeping  well  God's  law,  shall  be  damned  for  a  wrongful 
curse  of  a  worldly  priest,  who  is  in  a  fiend's  case.  Thus  they 
bring  the  people  out  of  a  Christian  faith  by  their  false  chroni- 
cles and  fables,  for  Christ  saith,  that  men  shall  be  blessed  of 
God,  when  men  shall  curse  them,  and  pursue  them,  and  say 
all  evil  against  them  falsely  for  the  love  of  Christ  and  his 
truth ;  and  the  people  believe  the  contrary  of  this  teaching 
of  Christ,  by  the  fables  and  saints'  deeds,  or  lyings  about 
saints. 

XIX.  The  nineteenth.  They  assent  to  pardoners  de- 
ceiving the  people  in  faith,  and  charity,  and  of  worldly 
goods,  for  to  have  part  of  their  gathering,  and  they  hinder- 
ing priests  from  preaching  the  gospel,  for  dread  lest  their 
sins  and  hypocrisy  be  known  and  stopped.  For  when  there 
cometh  a  pardoner  to  rich  places  with  stolen  bulls,  and  false 
relics,  granting  more  years  of  pardon  than  come  before 
doomsday,  for  gaining  worldly  wealth,  he  shall  be  received 
of  curates  to  have  a  part  of  that  which  he  getteth.  But  a 
priest  who  will  tell  the  truth  to  all  men  without  glosing, 
and  freely,  without  begging  of  the  poor  people,  shall  be 
hindered  by  subtle  cavils  of  man's  law,  for  dread  lest  he 
touch  the  sore  of  their  conscience  and  accursed  life.  This 
pardoner  shall  tell  of  more  power  than  Christ  ever  granted 
to  Peter  or  Paul,  or  any  apostle,  to  draw  the  alms  from 
poor  bedridden  neighbours,  who  are  known  to  be  feeble 
and  poor,  to  get  it  himself,  and  waste  it  in  idleness,  glut- 
tony, and  lechery,  and  to  send  gold  out  of  our  land  to  rich 
lords  of  houses  where  there  is  no  need,  and  make  our  land 
poor  by  many  ways ;  hereby  the  people  are  more  bold  to  live 


How  the  Office  of  Curates  is  ordained  of  God.    131 

in  sin,  and  know  not  they  have  as  much  thank  and  reward  of 
Christ  if  they  do  alms  to  poor  feeble  men,  as  he  biddeth.* 

XX.  The  twentieth  is,  that  a  priest  of  good  life  and  de- 
vout and  true  preaching  of  God's  law,  is  despised,  hated, 
and  pursued  by  worldly  curates;  and  a  false  priest,  of  world- 
ly life  and  array,  who  suffers  men  to  rot  in  their  accursed 
sins,  is  loved,  praised,  and  cherished  among  them ;  for  they 
say  that  such  a  good  priest  is  a  hypocrite,  and  slandereth 
men  of  holy  church,  and  hindereth  men  from  doing  their 
devotion  to  holy  church. 

XXI.  The  one  and  twentieth.  They  hide  and  maintain 
their  sins  and  other  men's  by  the  protection  and  help  of 
lords,  that  their  sovereigns  may  not  correct  them,  nor  compel 
them  to  residence.  For  when  there  is  a  vicious  curate,  he 
will  have  letters  of  kings  and  lords  to  dwell  in  their  courts, 
in  worldly  offices,  and  be  absent  from  his  cure,  that  his  sove- 
reign dare  not  correct  him.  Thus  lords  are  made  shields  of 
sin,  for  a  little  money,  or  worldly  service  of  wicked  curates. 

XXII.  The  two  and  twentieth  is,  that  many  of  them,  under 

*  Chaucer  well  describes  such  a  pardoner : 

His  wallet  before  him  on  his  lap, 

Brimful  of  pardons  come  from  Rome  all  hot : — 

In  his  mail  he  had  a  pillowbeer, 

Which,  as  he  said,  was  our  lady's  veil ; 

He  said  he  had  a  gobbet  of  the  sail 

That  St.  Peter  had,  when  that  he  went 

Upon  the  sea,  till  Jesu  Christ  liim  hent.t  (f  Caught.) 

He  had  a  cross  of  latten  full  of  stones. 

And  in  a  glass  he  had  pigs'  bones. 

But  with  these  relics,  when  he  found 

A  poor  parson  dwelling  in  upland, 

Upon  a  day  he  got  him  more  money. 

Than  that  parson  got  in  months  tway, 

And  thus,  with  feigned  flattering  and  japes,t        (\  Tricks.) 

He  made  the  parson  and  people  his  apes. 

But  truly  to  tell  at  the  last, 

He  was  in  church  a  noble  ecclesiast. 

Well  could  he  read  a  lesson  or  a  story 

But  always  best  he  sung  an  offertory, 

Full  well  he  wist  when  that  song  was  sung 

He  must  preach,  and  well  afile  his  tongue, 

To  win  silver,  as  he  well  could, 

Therefore  he  sung  so  merrily  and  loud. 
The  privilege  of  selling  pardons  in  a  district  or  country  was  usual- 
ly granted  to  some  monastic  body,  or  for  raising  some  ecclesiastical 
structure,  or  not  unfrequently  it  was  given  to  some  relation  or  favour- 
ite  of  the  pope;  and  the  persons  receiving  these  grants,  disposed  of 
them  to  travelling  agents  who  retailed  the  pardons  among  the  people. 


132  WicMif. 

colour  of  learning  the  gospel,  learn  statutes  made  by  sinful 
men  and  worldly  priests.  When  they  have  great  benefices, 
peradventure  by  simony,  and  cannot  teach  their  subjects  to 
save  their  souls,  and  dare  not  hold  their  lemans  at  home  for 
the  clamour  of  men,  they  go  to  the  schools  and  fare  well  of 
meat,  and  drink,  and  rest,  and  study  with  cups  and  strumpets. 
Where  good  priests  labour  to  learn  God's  law,  they  go,  after 
a  manner,  to  civil  or  canon  law,  but  do  little  good  thereat. 

XXIII.  The  three  and  twentieth.  The  wisest  among 
them  misspend  their  skill  and  understanding  in  maintaining 
of  sins;  as  pride,  and  cove  tousness  of  clerks,  and  oppressing 
their  poor  parishioners  by  wrong  customs,  for  dread  of  plea* 
and  censure,  and  maintaining  false  causes  and  consistories, 
for  gold ;  and  take  pensions  of  licentious  men  and  women 
to  help  ihem  to  bathe  in  their  sin  as  swine  in  the  mire. 
Thereby,  he  that  can  crack  a  little  Latin,  repeat  stories  of 
heathen  men's  law,  and  worldly  priests'  law,  and  can  help 
to  annoy  a  poor  man  by  contrivances  and  their  chapters,  is 
held  to  be  a  noble  clerk,  and  ready  and  wise,  though  he 
know  not  well  how  to  read  a  verse  in  his  psalter,  nor  under- 
stand a  common  authority  of  holy  writ.f  Such  men  despise 
God's  law  as  though  it  were  no  law,  and  commend  their 
own  law  and  themselves,  more  than  holy  writ  and  Christ 
and  his  apostles.  This  maketh  sin  and  falseness  reign,  and 
faith,  truth,  and  charity  are  defouled  and  quenched. 

XXIV.  The  four  and  twentieth  is,  that  they  put  the  holy 
law  of  God  under  the  feet  of  antichrist  and  his  clerks,  and 
the  truth  of  the  gospel  is  condemned  for  error  and  igno- 
rance by  worldly  clerks,  who  presume  by  their  pride  to  be 
doomsmen  of  subtle  and  high  mysteries,  proving  articles  of 
holy  writ,  and  blindly  condemn  truths  of  Christ's  gospel, 
for  they  are  against  their  worldly  life  and  fleshly  lusts,  and 
condemn  for  heretics  true  men  who  teach  holy  writ,  truly 
and  freely,  against  their  sins. 

XXV.  The  five  and  twentieth  error  is,  they  choose  laws 
made  of  sinful  men,  and  worldly  and  covetous  priests,  to 
rule  the  people  by  them,  as  most  needful  and  best  laws; 
and  forsake  the  most  perfect  law  of  the  gospel  and  epistles, 
of  Christ  and  his  apostles,  as  not  perfect,  nor  full  enough, 

*  Law  proceedings. 

t  Nicholas  de  Clemang'is  speaks  of  many  clergy  of  that  day,  as  un- 
able to  read.  He  says,  "  What  signifies  it  to  speak  of  letters  and 
learning,  when  we  see  almost  all  priests  without  any  knowledge, 
eitlier  of  things  or  words,  nay  scarce  able  to  read  even  by  spelling." 


How  the  Office  of  Curates  is  ordained  of  God,    133 

nor  true.  For  now  heathen  men's  laws  and  worldly  clerks' 
statutes  are  read  in  universities,  and  curates  learn  them 
fast  with  great  desire,  study,  and  cost,  but  the  law  of  God 
is  little  studied  or  cared  about;  and  less  kept  and  taught. 
And  in  this  antichrist's  clerks  say  that  Christ  gave  not  a 
sufficient  law,  or  the  best,  for  the  ruling  of  his  people,  and 
that  worldly  clerks  and  antichrist  are  truer,  and  in  more 
charity  than  Jesus  Christ,  since  their  laws  are  better  and 
more  needful  for  Christian  men,  than  the  laws  which  Christ 
made!  But  all  Christian  men  should  cry  out  upon  this 
blasphemous  heresy,  and  fully  take  the  gospel  to  be  their 
rule,  and  not  set  by  these  new  laws  but  as  they  are  expressly 
grounded  in  holy  writ,  or  good  reason,  true  conscience,  and 
charity.  For,  as  St.  Paul  teaches.  Whoever  teaches  other  laws 
is  accursed  of  God,  yea,  though  he  were  an  angel  of  heaven. 

XXVI.  The  six  and  twentieth.  They  magnify  them- 
selves above  Christ,  God  and  man;  for  they  command 
their  subjects  that  they  judge  not  clerks,  nor  their  open 
works,  nor  their  teaching,  but  do  according  to  their  teach- 
ing, be  it  true  or  false.  But  our  Lord  Jesus  Christ  com- 
manded his  enemies  to  judge  of  him  a  rightful  doom. 
Also  he  bade  his  enemies  to  believe  his  works  though  they 
would  not  believe  him,  and  bade  men  not  believe  him  if 
he  did  not  the  works  of  his  Father.  Also  Christ  bade  his 
enemies  bear  witness  of  evil,  if  he  had  spoken  evil. 

XXVII.  The  seven  and  twentieth.  They  are  anti- 
christs, hindering  Christian  men  from  knowing  their  belief 
of  holy  writ;  for  they  cry  openly  that  secular  men  should 
not  intermeddle  with  the  gospel  to  read  it  in  modern  tsngue, 
but  listen  to  their  spiritual  father's  preaching,  and  do  after 
him  in  all  things.  But  this  is  expressly  against  God's 
teaching.  For  God  commandeth  generally,  to  each  lay- 
man, that  he  have  God's  commands  before  him,  and  teach 
them  to  his  children.  And  the  wise  man  biddeth  every 
Christian  man,  that  all  his  telling  be  in  the  precepts  of  God 
Almighty,  and  that  he  have  his  commandments  ever  in 
mind.  And  St.  Peter  biddeth  Christians  to  be  ready  to  give 
reason  of  their  faith,  and  to  teach  each  man  that  asketh  it. 
And  God  commandeth  his  priests  to  preach  the  gospel  to 
each  man ;  and  the  wisdom  is,  that  all  men  should  know  it, 
and  rule  their  lives  thereafter.  Why  should  worldly  priests 
forbid  secular  men  to  speak  of  the  gospel  and  God's  com- 
mands? since  God  giveth  them  naturally  great  imderstand- 

WICKLIFF.  12 


134  WicUiff, 

ing  and  great  desire  to  know  God,  and  to  love  him.  For 
the  more  goodness  they  know  of  God,  the  more  they  shall 
love  God,  while  worldly  priests,  for  their  own  ignorance, 
sloth,  idleness,  and  pride,  stop  Christian  men  from  knowing 
God,  and  shut  up  from  him  the  gifts  that  God  giveth  him. 
None,  from  the  making  of  the  world  heard  higher  craft  of 
antichrist  to  destroy  Christian  man's  belief  and  charity,  than 
is  this  blasphemous  heresy  that  laymen  should  not  inter- 
meddle with  the  gospel. 

XXVIII.  The  eight  and  twentieth.  They  deceive  men 
in  doing  of  penance.  For  they  do  not  tell  the  truth  how 
they  needs  must  forsake  all  falseness  or  craft  in  oaths,  and 
all  sin,  to  their  knowledge  and  power.  And  not  wittingly 
or  willingly  to  do  against  God's  commands,  either  for  lucre, 
drea^,  or  bodily  death ;  else  it  is  not  real  contrition,  and  God 
will  not  absolve  them  for  any  confession  of  mouth,  or  absolu- 
tion of  priests,  bulls  of  pardons,  or  letters  of  fraternities,*  or 
masses,  or  prayers  of  any  intercessor  in  earth  or  in  hea- 
ven. They  speak  much  of  tythes  and  offerings  in  their 
confession;  but  little  of  restitution,  and  doing  of  alms  to 
poor  men,  but  of  mass-pence  and  church  gains ;  and  thereby 
the  people  are  brought  out  of  belief,  trusting  that  their  sin  is 
foregone  for  their  priests'  absolution,  though  they  do  not  true 
penance  as  God  himself  teacheth.  And  hereby  they  magnify 
their  own  absolution  more  than  God's  forgiveness,  for  true 
contrition.  When  God  himself  declares  that  in  the  hour  a 
sinner  hath  sorrow  for  his  sin  he  shall  be  safe,  they  would 
make  this  word  false,  saying  that  he  shall  not  be  safe,  be  he 
ever  so  contrite,  without  absolution  money  is  paid  to  them. 

XXIX.  The  nine  and  twentieth.  They  rob  Christian 
people  of  the  goods  of  fortune,  the  goods  of  nature,  and  the 
goods  of  grace,t  ^7  feigned  censures  of  their  own  laws. 
For  they  curse  so  despiteful ly  if  men  pay  not  money  at  their 

*  It  was  common  for  wealthy  persons  to  pay  considerable  sums  to 
some  monastic  order  that  they  might  be  admitted  into  the  fraternity, 
believing  that  they  should  thereby  obtain  salvation.  Margaret,  coun- 
tess of  Richmond,  was  admitted  to  the  fraternity  of  five  religious 
houses,  namely,  Westminster,  Croyland,  Durham,  Wimbourn,  and 
tlie  Charter-house  at  London.  Chaucer's  Jack  Upland  asks  the  friars, 
Why  be  ye  so  hardy  to  grant  by  letters  of  fraternity  to  men  and  wo 
men,  that  they  shall  have  part  and  merit  of  all  your  good  deeds,  and 
ye  know  not  whether  God  be  satisfied  with  your  deeds  for  your  sins? 
Also  ye  know  not  whether  that  man  or  woman  be  in  a  state  to  be 
saved  or  damned,  then  shall  he  have  no  merit  in  heaven  for  his  own 
deeds,  nor  for  any  other  man's. 

t  They  deprive  Christian  people  of  their  property,  natural  abilities, 
and  the  gifts  of  grace. 


How  the  Office  of  Curates  is  ordained  of  God.     135 

liking,  which  they  claim  by  sinful  men's  laws,  new  customs, 
and  devotions,  and  not  by  God's  law,  that  no  man  dare 
gainsay  them  in  their  wrong  doing  for  fear  of  their  curse, 
imprisonment,  and  loss  of  patience  and  charity.*'  And 
hereby  they  make  Christian  men  lo  hold  forth  their  wrong 
customs,  and  man's  law,  and  not  to  know  God's  law,  and 
the  right  way  to  heaven.  Certainly,  it  were  less  cruelty  to 
keep  men  from  bodily  meat  and  drink,  and  make  them  to 
die  bodily,  than  to  keep  them  from  hearing  the  gospel  and 
God's  commands,  which  are  life  to  the  soul.  What  ac- 
cursed antichrists  are  those  worldly  prelates  and  curates 
who  curse  men  for  preaching  and  hearing  of  Holy  Scriptures ! 

XXX.  The  thirtieth.  They  take  not  dymesj  and  offer- 
ings by  form  of  the  Old  Testament,  and  apportion  their  in- 
come to  all  priests  and  ministers  needful  in  the  church. 
Nor  according  to  the  form  of  the  gospel,  do  they  take  a 
simple  livelihood,  given  by  free  devotion  of  the  people, 
without  constraint  or  curses,  as  Christ  and  his  apostles  did. 
But  by  the  new  law  of  sinful  men,  a  priest  claims  to  himself 
all  the  tythes  of  a  great  country,  by  worldly  law,  and  new 
censures.  And  he  neither  liveth  as  a  good  priest,  nor 
teacheth  as  a  curate,  nor  giveth  the  residue  to  poor  men  as 
a  good  Christian  man ;  but  he  wasteth  it  in  pomp  and  glut- 
tony and  other  sins,  and  hindereth  true  priests  from  doing 
the  office  enjoined  to  them  by  God  Almighty.  Surely  it 
seemeth  that  these  are  not  priests  after  God's  law,  but  after 
the  ordinances  of  sinful  men,  to  be  masters  of  God,  and 
lords  of  Christian  people,  since  they  never  hold  the  law  of 
God.  And  as  to  dymes  taking,  they  take  them  by  violence, 
and  strong  curses  against  men's  good  will,  and  make  the 
people  out  of  patience  and  charity  by  their  pleading,  and  do 
not  well  their  spiritual  office. 

XXXI.  The  one  and  thirtieth.  That  like  serpents  they 
serve  busily  to  lords  in  secular  offices  for  naught;  but  in  the 
end  poison  their  lords  by  the  venom  of  simony,  which  is 
worse  than  any  bodily  poison.  And  when  they  have  a 
benefice  with  cure  of  souls,  they  still  dwell  in  worldly  offices 
of  lords,  and  spend  poor  men's  livelihood  in  riot  and  glut- 

*  Chaucer's  plowman  says, 

Christ's  people  they  proudly  curse, 

With  broad  book,  and  braying  bell, 

To  put  pennies  in  their  purse, 

They  will  sell  both  heaven  and  hell — 

If  thou  the  truth  of  them  will  tell, 

In  great  cursing  shalt  thou  fall, 
t  Tythes. 


136  Wickliff. 

tony,  and  suffer  Christian  men  to  perish  in  body  and  soul 
for  want  of  teaching  and  works  of  mercy. 

XXXII.  The  two  and  thirtieth.  They  make  lords  and 
commons,  by  bhnd  devotion  and  hypocrisy,  to  maintain 
worldly  clerks  in  pride,  covetousness,  and  idleness,  and  false 
teaching  of  antichrist's  errors;  under  colour  of  freedom,  and 
worshipping  ofholy  church  and  God's  laws.  For  they  care 
much  that  lords  and  commons  shall  maintain  God's  ser- 
vants in  (what  they  say  is)  his  service,  and  the  ■  laws  and 
liberties  ofholy  church;  and  make  new  service  pleasing  to 
worldly  men's  ears,  and  new  laws  and  customs  for  their  own 
gain  and  pride,  and  leave  the  holy  law  which  God  made  for 
priests.  Thus  when  lords  and  commons  think  they  maintain 
God's  priests  and  his  law,  they  maintain  antichrist's  priests 
by  their  laws  and  wrong  customs,  and  pride  and  other  sins, 
instead  of  meekness  and  other  virtues,  and  to  the  magnify- 
ing of  men's  laws  and  the  despising  of  God's  laws. 

XXXIII.  The  three  and  thirtieth.  They  teach  Christian 
men  to  blaspheme  God,  and  boldly  to  war  against  him.  For 
they  teach  Christian  men  to  manitain  men's  laws  and  ordi- 
nances, as  better  and  more  needful  than  the  holy  law  of 
Christ  and  his  ordinances.  And  they  declare  that  if  Christian 
men  maintain  the  multitude  of  worldly  clerks  in  their  new 
laws,  and  customs,  and  liberties,  they  shall  have  God's 
blessing  and  prosperity,  peace,  and  rest,  by  so  many  devout 
priests,  secular  and  religious,  praying,  reading,  and  singing, 
night  and  day.  And  if  they  will  bring  priests  out  of  this 
glorious  life  and  new  song,  by  meekness  and  spiritual 
poverty,  with  busy  travail  in  learning  and  preaching  of  the 
gospel,  as  Christ  and  his  apostles  did,  they  shall  be  cursed, 
and  have  war  and  mischief,  both  in  this  world  and  the  other. 
This  makes  the  blind  people  to  war  against  God  and  his 
ordinances,  and  to  pursue  his  teachers  as  heretics. 

Ye  curates,  see  these  heresies  and  blasphemies,  and  many 
more,  which  follow  from  your  wicked  life  and  wayward 
teachings.  Forsake  them  for  dread  of  hell,  and  turn  to  good 
life  and  true  teaching  of  the  gospel  and  ordinances  of  God, 
as  Christ  and  his  apostles  did,  for  reward  of  heavenly  bliss. 
And  in  confessions,  and  in  other  speeches,  reprove  more  the 
breaking  of  God's  commands,  than  the  breaking  of  com- 
mands of  new  pilgrimages  and  offerings ;  and  teach  Chris- 
tian men  to  turn  such  vows  already  made,  into  better  alms, 
as  Christ  teaches  in  the  gospel. 

O  Almighty  God,  bring  curates  into  holy  life,  and  true 
teaching  after  Christ  and  his  apostles.     Amen. 


How  the  Office  of  Curates  is  ordained  of  God.    137 

There  were  however  clergy,  even  in  that  day,  more  faith- 
ful to  the  duties  of  their  office,  than  those  of  whom  Wick- 
liff  speaks  in  the  preceding  tract.  Such  a  one  is  beautiful- 
ly described  by  Chaucer.  Some  writers  have  supposed 
that  he  had  WicklifF  in  his  mind  when  delineating  this 
minister  of  Christ. 

A  good  man  there  was  of  religion, 
He  was  a  poor  parson  of  a  town, 
But  rich  he  was  of  holy  thought  and  work, 
He  was  a  learned  man,  also  a  clerk. 
That  Christ's  gospel  truly  would  preach. 
His  parishioners  devoutly  would  he  teach. 
Benign  he  was,  and  wondrous  diligent, 
And  in  adversity  full  patient, 
And  such  a  one  he  was  proved  ofl  sithes, 
Full  loth  were  he  to  curse  for  his  tithes, 
But  rather  would  he  give,  out  of  doubt, 
Unto  his  poor  parishioners  all  about. 
Both  of  his  offering  and  his  substance, 
He  could  in  little  have  a  suffisance. 
Wide  was  his  parish,  and  houses  far  asunder. 
But  he  ne'er  left,  neither  for  rain  nor  thunder. 
In  sickness,  nor  in  mischief,  for  to  visit 
The  furthest  in  his  parish,  great  or  light, 
Upon  his  feet,  and  in  his  hand  a  staff. 
This  noble  example  to  his  sheep  he  gave. 
That  first  he  wrought,  and  afterward  taught 
Out  of  the  gospel  he  the  words  caught. 
And  this  figure  he  added  thereunto. 
That  if  gold  rust,  what  shall  iron  do? 
For  if  a  priest  be  foul,  on  whom  we  trust. 
No  wonder  'tis  that  a  layman  should  rust. 
And  shame  it  is,  if  a  priest  take  keep, 
To  see  a  foul  shepherd,  and  a  clean  sheep. 
Well  ought  a  priest,  example  for  to  give 
By  his  cleanness,  how  his  sheep  should  live. 

He  set  not  his  benefice  to  hire. 
Nor  left  his  sheep  encumbered  in  the  mire, 
And  ran  to  London,  to  St.  Paul's, 
To  seek  himself  a  chantry  for  souls.* 

*  Thus  Lang-land,  in  Piers  Plowman's  vision,  describes  a  priest. 

Plained  he  to  the  bishop, 

That  his  parishes  were  poor,  since  the  pestilence  time ; 
To  have  a  licence,  and  leave  at  London  to  dwell. 
To  sing  there  for  simony,  for  silver  is  sweet- 
12* 


138  Wicklif. 

Nor  with  a  brotherhood  to  be  withold, 
But  dwelt  at  home,  and  kept  well  his  fold, 
So  that  the  wolf  made  them  not  miscarry ; 
He  was  a  shepherd,  and  not  a  mercenary. 
And  though  he  holy  were  and  virtuous, 
He  was  not  to  sinful  men  despiteous, 
Nor  of  his  speech  dangerous  nor  dign, 
But  in  his  teaching  discreet  and  benign. 
To  draw  folk  to  heaven  with  fairness, 
By  good  example,  this  was  his  business. 
But  if  he  knew  any  person  obstinate, 
Whether  he  were  of  high  or  low  estate, 
Him  would  he  reprove  sharply  for  the  nonce. 
A  better  priest  I  trow,  no  where  there  is, 
He  waited  after  no  pomp  nor  reverence, 
He  made  himself  no  spiced  conscience. 
But  Christ's  lore,  and  his  apostles  twelve 
He  taught,  but  first  he  followed  it  himself. 

Chaucer's  picture  of  the  plowman  or  farmer,  the  bro- 
ther of  this  faithful  minister,  is  also  a  pleasing  relief  to  the 
many  painful  delineations  in  the  preceding  pages. 

A  true  and  good  labourer  was  he, 
Living  in  peace  and  perfect  charity. 
God  loved  he  best  with  all  his  heart. 
At  all  times,  though  him  gamed  or  smart; 
And  then  his  neighbours  right  as  himself. 
He  would  thresh,  and  thereto  dike  and  delve 
For  Christ's  sake,  for  every  poor  wight, 
Without  hire,  if  it  lay  in  his  might, 
His  tithes  paid  he  full  fair  and  well 
Both  of  his  labour  and  his  cattle. 

These  delineations  no  doubt  were  from  the  life.  In  an- 
other place  Chaucer  describes  this  parson  stigmatized  as  a 
Lollard,  because  he  reproved  the  profaneness  of  some  of 
the  company,  while  the  other  ecclesiastics  then  present  en- 
couraged their  loose  conduct.  The  tale  he  puts  into  the 
mouth  of  the  plowman  is  a  complaint  of  the  dissolute,  cor- 
rupt, and  unscriptural  lives  of  the  Romish  clergy,  in  strong- 
er terms  than  any  in  Wickliff's  writings. 


Of  Feigned  Contemplative  Life.  139 

OF  FEIGNED  CONTEMPLATIVE  LIFE. 


{From  the  MS.  in  the  Library  of  Corpus  Christi  College,  Camhridge.) 


When  true  men  teach  by  God's  law,  understanding,  and 
reason,  that  each  priest  ought  to  do  his  might,  his  under- 
standing, and  his  will,  to  preach  Christ's  gospel,  the  fiend 
blindeth  hypocrites  to  excuse  themselves  by  feigned  con- 
templative life;  and  to  say  that  since  it  is  the  best,  and 
they  may  not  do  both  together,  they  need  for  the  charity* 
of  God,  to  leave  the  preaching  of  the  gospel,  and  to  live  in 
contemplation!  See  now  the  hypocrisy  of  this  false  saying. 
Christ  taught  and  didf  the  best  life  for  priests,  as  our  faith 
teaches,  since  he  was  God,  and  might  not  err.  Christ 
preached  the  gospel,  and  charged  all  his  apostles  and  dis- 
ciples to  go  and  preach  the  gospel  to  all  men ;  then  it  is  the 
best  life  for  priests  in  this  world,  to  preach  the  gospel. 

Also  God  teacheth  in  the  old  law,  that  the  office  of  a  pro- 
phet is  to  show  to  the  people  their  foul  sins,  and  each  priest 
is  a  prophet,  as  Gregory  saith  upon  the  gospels.  Then  it 
is  the  office  of  each  priest  to  preach  and  tell  the  sins  of  the 
people,  and  in  this  manner  shall  each  priest  be  an  angelj 
of  God,  as  holy  writ  saith. 

Also  Christ  and  John  Baptist  left  the  desert,  and  preached 
the  gospel  till  their  death,  therefore  this  was  the  greatest 
charity,  for  else  they  were  out  of  charity,  or  feigned  charity ; 
which  could  not  be  in  either  of  them,  since  the  one  was 
God,  and  no  man,  after  Christ,  was  holier  than  the  Baptist, 
and  he  sinned  not  by  preaching  thus.  Also  the  holy  prophet 
Jeremiah  might  not  be  excused  from  preaching  by  his  con- 
templation, but  was  charged  of  God  to  preach  the  sins  of 
the  people,  and  to  suffer  pain  therefore,  and  so  were  all  the 
prophets  of  God. 

Since  Christ  and  John  Baptist,  and  all  the  prophets  of 
God,  were  compelled  by  charity  to  come  out  of  the  desert  to 
preach  to  the  people,  and  to  leave  their  solitary  prayer,  how 
dare  we  foolish  heretics  say  that  it  is  better  to  be  still,  and 
to  pray  our  own  foolish  ordinance,  than  to  preach  Christ's 
gospel?  What  accursed  spirit  of  lies  stirreth  priests  to  close 
themselves  in  stones  or  walls  for  all  their  lives?  Since  Christ 

*  Love.  t  Showed  by  his  example.  X  Messenger. 


140  Wicklif. 

commanded  all  his  apostles  and  priests  to  go  into  all  the 
world  and  preach  the  gospel,  certainly  they  are  open  fools, 
and  plainly  act  against  Christ's  gospel.  And  if  they  main- 
tain this  error,  they  are  cursed  of  him,  and  are  perilous 
hypocrites  and  heretics. 

Men  are  accounted  heretics  who  act  against  the  pope's  law, 
and  it  saith  plainly  that  each  who  cometh  to  the  priesthood, 
takes  the  office  of  a  beadle  or  crier,  to  go  before  doomsday,  to 
proclaim  to  the  people  their  sins  and  the  vengeance  of  God. 
Why  then  are  not  the  priests  heretics  who  leave  to  preach 
Christ's  gospel,  and  compel  true  men  to  leave  preaching  the 
gospel?  since  this  law  is  St. Gregory's  law,  grounded  openly 
on  God's  law,  and  reason,  and  charity;  and  the  other  law  is 
contrary  to  holy  writ,  and  reason  and  charity,  for  to  main- 
tain pride  and  covetousness  of  antichrist's  worldly  clerks. 

But  hypocrites  allege  from  the  gospel,  that  Mary  chose 
to  herself  the  best  part  when  she  sat  beside  Christ's  feet, 
and  heard  his  word.  Truth  it  is  that  meek  sitting,  and 
devout  hearing  of  Christ's  word  was  best  for  Mary ;  for  she 
had  not  the  duty  of  preaching  as  priests  have,  since  she 
was  a  woman  that  had  not  authority  of  God's  law  to  teach 
and  preach  openly.  But  what  is  this  to  priests  who  have 
the  express  commandment  of  God  and  men  to  preach  the 
gospel  ?  whereas  they  would  all  be  women  in  idleness,  and 
follow  not  Jesus  Christ  in  life  and  preaching  of  the  gospel, 
which  he  himself  commandeth  both  in  the  old  law  and  the 
new. 

Also,  this  peaceable  hearing  of  Christ's  word,  and  the 
burning  love  that  Mary  had,  was  the  best  part,  for  it  shall 
end  in  living  in  godly  life  in  this  world.  But  in  this  life, 
the  best  life  for  priests  is  holy  life,  in  keeping  God's  com- 
mands, and  true  preaching  of  the  gospel,  as  Christ  did,  and 
charged  all  his  priests  to  do.  And  these  hypocrites  suppose 
that  their  dreams  and  fantasies  are  contemplation,  and  that 
preaching  of  the  gospel  is  active  life,  and  so  they  mean  that 
Christ  took  the  worst  life  for  this  world,  and  required  all 
his  priests  to  leave  the  better,  and  take  the  worst  life !  Thus 
these  foolish  hypocrites  put  error  upon  Jesus  Christ,  but 
who  are  greater  heretics? 

Also  these  blind  hypocrites  allege  that  Christ  bids  us 
pray  evermore,  and  that  Paul  bids  that  we  pray  without 
ceasing,  and  then,  as  they  falsely  feign,  we  priests  may  not 
preach.  But  these  hypocrites  should  know  that  Christ  and 
Paul  understood  by  this,  prayer  of  holy  life,  which  each  man 


Of  Feigned  Contemplative  Life.  141 

does  as  long  as  he  dwells  in  charity;  and  not  babbling  of 
lips,  which  no  man  can  ever  do  without  ceasing;  for  else  no 
man  in  this  world  might  fulfil  the  commandment  of  Christ. 
Augustine  and  other  saints  teach  this ;  and  men  that  fulfil 
not  God's  law,  and  are  out  of  charity,  are  not  accepted  in 
their  lip  preaching;  for  their  prayer  in  lips  is  abominable, 
as  holy  writ  saith  by  Solomon.  These  priests  who  preach 
not  the  gospel,  as  Christ  biddeth,  are  not  able  to  pray  for 
mercy,  but  deceive  themselves  and  the  people,  and  despise 
God,  and  stir  him  to  wrath  and  vengeance,  as  Augustine, 
Gregory,  and  other  saints  teach.  And  principally  these 
hypocrites  that  have  rents  and  worldly  lordships,  and  parish 
churches  appropriated  to  them  by  simony  and  falsities, 
against  holy  writ  both  old  and  new,  and  against  Christ  and 
his  apostles,  for  pretended  holiness,  destroying  of  God's  or- 
dinance, and  for  profession  made  to  fools,  and  perchance  to 
fiends  of  hell. 

These  should  learn  what  is  active  life  and  contemplative 
life,  according  to  God's  law,  and  then  they  might  know  that 
they  have  neither  the  one  nor  the  other,  since  they  consider 
more  vain  statutes  of  sinful  men,  and  perchance  of  devils, 
than  the  commands  of  God,  works  of  mercy,  and  points  of 
charity.  And  the  fiend  blinds  them  so  much,  that  they  say 
in  fact  that  they  must  never  pray  to  please  God,  since  they 
disable  themselves  to  do  the  office  of  priests  by  God's  law, 
and  propose  to  end  in  their  feigned  devotion,  which  is  blas- 
phemy to  God.* 

*  The  following  definitions  of  active  and  contemplative  life,  are 
given  by  Walter  Hilton,  a  pious  monk  who  lived  soon  after  the  death 
ofWickliff. 

"  The  active  life  consists  in  love  and  charity  exercised  outwardly, 
by  good  corporeal  works,  in  fulfilling  of  God's  commandments,  and  of 
the  seven  works  of  mercy,  bodily  and  spiritual,  towards  our  Christian 
brethren.  This  life  pertains  to  all,  be  they  learned  or  unlearned,  lay- 
men or  spiritual  persons,  that  are  in  office  or  state  to  govern,  or  have 
care  of  others ;  and  generally  all  worldly  men  are  bound  to  the  prac- 
tice of  this  kind  of  life,  according  to  their  best  knowledge  or  ability, 
and  as  reason  and  discretion  shall  require. — Contemplative  life  con- 
sists in  perfect  love  and  charity,  felt  inwardly  by  spiritual  virtues, 
and  i^  a  true  and  certain  sight  and  knowledge  of  God,  and  spiritual 
matters.  This  life  belongs  to  those  especially,  who  for  the  love  of  ' 
God  forsake  all  worldly  riches,  honours,  worships,  and  outward  busi- 
nesses, and  wholly  give  tliemselves,  soul  and  body,  according  to  all 
the  knowledge  and  ability  that  is  in  them,  to  the  service  of  God  by 
exercises  of  the  soul." 

This  mistaken,  though  well  designed  preference  of  the  contempla- 
tive to  the  active  life,  led  to  the  abuses  prevalent  among  the  monastic 
orders,  which  are  so  strongly  depictured  by  WicklifF  and  others. 


ON    PRAYER. 


HOW  PRAYER  OP  GOOD  MEN  HELPETII  MUCH,  AND  HOW 
PRAYER  OF  SINFUL  MEN  DISPLEASETH  GOD,  AND  HARMS 
THEMSELVES  AND  OTHER  MEN. 


(From  the  MS.  in  the  Library  of  Corpus  Christi  CollegCy  Cambridge.) 


CHAPTER  I. 

Our  Lord  Jesus  Christ  teacheth  us  to  pray  evermore  for 
all  needful  things,  both  for  body  and  soul ;  for  in  the  gospel 
of  St.  Luke  Christ  saith  it  is  needful  to  pray  evermore, 
and  St.  Paul  bids  Christian  men  pray  without  ceasing  or 
hinderance.  And  this  is  understood  of  prayer  of  charity,* 
and  not  of  men's  vows,  as  Augustine  well  declares,  for  else 
no  man  could  fulfil  this  command  to  pray  evermore.  For 
as  long  as  a  man  lives  a  just  life,  keeping  God's  commands 
and  charity,  so  long  he  prayeth  well,  whatever  he  do; 
and  whoever  liveth  best,  he  prayeth  best.  Also  St.  James 
saith,  that  the  fervent  and  lasting  prayer  of  a  just  man  is  of 
much  worth.  And  while  Moses  was  in  the  Mount,  and 
held  up  his  hands,  and  prayed  for  his  people,  his  people 
had  victory  over  their  enemies;  and  when  he  ceased  to 
pray  thus,  his  people  were  overcome,  as  the  second  book  of 
holy  writ  teaches.  So  if  priests  dwell  in  the  mount  of  high 
spiritual  life,  and  espy  deceits  of  the  devil,  and  show  them 
to  the  people  by  true  preaching,  and  hold  up  their  hands, 
that  is  open  good  works,  and  continue  in  them ;  and  pray 
by  fervent  desire  to  perform  righteousness  of  God's  law  and 
ordinance — then  Christian  people  shall  have  victory  over  the 
devil  and  cursed  sin,  then  shall  rest,  and  peace,  and  charity, 
dwell  among  them.  And  if  priests  cease  this  holy  life  and 
good  example,  and  this  desire  of  righteousness,  then  Chris- 
tian people  shall  be  much  overcome  by  sin,  and  have  pes- 
tilence and  wars,  and  wo  enough;  and  unless  God  help, 
more  endless  wo  in  hell. 

*  Christian  love. 
142 


On  Prayer,  143 

King  Hezekiah,  by  holy  prayer  and  weeping  and  sorrow, 
got  forgiveness  of  his  sin,  and  fifteen  years  of  his  life ;  and 
the  sun  went  back,  or  returned  again  ten  lines  on  the  dial, 
as  Isaiah's  book  witnesses.  Also  by  the  prayer  of  the  holy 
leader  Joshua,  the  sun  and  moon  stood  still  all  day,  to  give 
light  to  pursue  God's  enemies,  who  desired  to  quench  God's 
name,  his  law,  and  his  people. 

Therefore  Christ  saith  to  his  disciples,  If  ye  ask  my  Fa- 
ther any  thing  in  my  name,  he  shall  give  it  to  you ;  but 
we  ask  in  the  name  of  Jesus,  when  we  ask  any  thing  need- 
ful or  profitable  for  the  saving  of  men's  souls,  so  that  we 
ask  this  devoutly,  of  great  desire,  and  wisely  or  humbly 
and  lastingly,*  by  firm  faith,  true  hope,  and  lasting  chari- 
ty, and  whatever  we  ask  thus,  we  shall  have  of  the  Father 
of  heaven. 

Also  Christ  saith  thus  in  the  gospel,  evil  men  have  wis- 
dom. If  ye  give  good  things  to  your  children,  which  good 
things  are  given  you,  how  much  more  shall  your  Father, 
of  heaven,  give  a  good  Spirit  to  men  that  ask  him.  Then, 
since  kindf  teaches  sinful  men  to  give  goods  to  their  chil- 
dren, how  much  more  will  God,  author  of  goodness  and 
charity,  give  spiritual  goods,  profitable  to  the  soul,  to  his 
children  whom  he  loves  so  much !  Therefore  ask  of  God 
heavenly  things,  as  grace,  will,  wisdom,  and  power  to 
serve  God,  to  please  him ;  and  not  for  worldly  goods,  ex- 
cept as  much  as  is  needful  to  sustain  thy  life  in  truth  and 
service  of  thy  God. 

Therefore,  Christ  teaches  us  that  whatever  we  pray  and 
ask  for,  we  should  believe  and  trust  without  any  doubt,  to 
have  it,  and  it  shall  be  given  us;  and  if  two  or  three  of  you 
consent  together  of  any  thing  on  earth  that  they  should  ask, 
it  shall  be  given  to  them.  Therefore,  Christ  taught  and 
commanded  us  to  pray  the  Lord's  prayer,  which  is  the  best 
and  plainest,  and  most  sure  prayer  of  all ;  for  it  contains 
all  things  needful  and  profitable  for  body  and  soul,  and  no 
error  or  singularity  against  God's  will.  And  Jesus  Christ 
made  it,  and  commanded  it  in  short  words,  that  men  should 
not  be  weary  or  heavy  to  say  it,  nor  cumbered  to  learn  it. 
And  hereof  a  holy  man  blames  men  that  leave  the  Lord's 
prayer  which  is  taught  and  commanded  of  God,  and  choose 
singular  prayers  made  of  sinful  men.  And  hereby  it  is 
plain  that  holy  men,  dwelling  in  love  to  God,  and  all  men 
living  on  earth,  both  friends  and  enemies.  Christians  and 
*  Perseveringly.  t  Nature,  natural  affection. 


144  Wickliff. 

heathens,  profit  much  by  devout  prayers,  but  most  by  holy 
life  and  fervent  desire  of  righteousness. 


CHAPTER  11. 

See  now  how  wicked  men's  prayers  displease  God,  and 
harm  themselves  and  the  people.  God  himself  sailh  in  this 
manner  to  evil  men  that  pray  to  him  in  need  ;  I  have  called, 
and  ye  have  forsaken  and  have  despised  all  my  blamings, 
and  I  shall  despise  in  your  perishing,  and  shall  scorn  you. 
When  that  which  ye  have  dreaded  shall  come  to  you,  then 
ye  shall  call  and  I  shall  not  hear,  they  shall  raise  heresies 
and  they  shall  not  find  me,  for  they  hated  discipline,  that  is 
learning,  and  chastising.  They  retained  not  the  fear  of  the 
Lord,  and  they  assented  not  to  my  counsel,  and  they  de- 
praved and  misdeemed*  all  my  correction — that  is  reprov- 
ing, warning,  and  chastising  of  sin.  And  by  the  prophet 
Isaiah,  God  saith  thus  to  wicked  men;  Ye  princes  of  Sodom, 
hear  the  Lord's  word;  people  of  Gomorrah,  perceive  with 
ears  the  law  of  our  Lord  God.  Your  incense  is  abomination 
to  me.  I  shall  not  suffer  your  new  moon,  which  is  a  prin- 
cipal feast  and  sabbath,  and  other  feasts.  Your  companies 
are  evil,  my  soul  hath  hated  your  feasts  of  months,  and 
solemnities.  They  are  made  to  me  heavy  and  troublous, 
and  when  ye  shall  hold  forth  your  hands  I  will  turn  mine 
eyes  away  from  you.  And  when  ye  shall  make  many 
prayers  I  will  not  hear,  for  your  hands  are  full  of  blood; 
that  is  of  wrong,  slaying  of  men,  and  foul  sins. 

Also,  God  saith  that  the  prayer  of  that  man  who  turneth 
away  his  ear  that  he  hear  not  the  law,  is  abominable  and 
cursed.  Also  God  saith  by  the  prophet  Malachi,  and  now 
to  you  priests,  in  this  commandment.  If  ye  will  not  hear,  if 
ye  will  not  put  on  your  heart  to  give  glory  to  my  name, 
saith  the  Lord  of  hosts,  I  shall  send  unto  you  neediness, 
and  shall  curse  your  blessings,  and  I  shall  curse  them,  for 
ye  have  not  set  this  commandment  on  your  heart.  Lo,  I 
shall  cast  towards  you  the  arm,  and  spread  abroad  upon  your 
face  the  filth  of  your  solemnities.  By  the  same  prophet, 
God  also  saith  to  priests  and  ministers  of  the  temple.  Who 
is  among  you  that  will  sit  and  incense  mine  altar  willingly 
and  without  reward?  The  Lord  of  hosts  saith,  There  is 
*  Misrepresented  and  misconceived. 


On  Prayer.  145 

no  will  to  me  among  you,  and  I  shall  receive  no  gifts  of 
sacrifice  of  yo*ir  hand.  And  God  saith  to  priests  by  the 
same  prophet,  Ye  have  covered  the  altar  of  the  Lord  with 
tears,  and  weeping,  and  mourning  of  widows  and  poor  men 
whom  ye  oppress  and  deceive;  so  that  I  shall  no  more  be 
holden  to  the  sacrifice,  and  I  shall  not  receive  any  pleasant 
thing  of  your  hand.  Therefore  David  saith.  If  I  have 
beholden  wickedness  in  my  heart,  the  Lord  shall  not  hear 
by  grace;  that  is,  if  I  wilfully  and  gladly  do  wickedness. 
God  saith  to  the  sinful  man.  Why  tellest  thou  my  righteous- 
ness, and  takest  my  testament  in  thy  mouth?  And  the  Holy 
Ghost  saith  of  Judas  Iscariot,  His  prayer  was  made  into 
sin;  and  our  Lord  Jesus  saith,  This  people  worship  me 
with  lips,  but  their  heart  is  far  from  me,  but  they  teach 
learning  and  commandments  of  men,  worshipping  me  with- 
out cause — that  is  such  men  as  teach  and  charge  men's 
laws  and  traditions  and  commandments,  more  than  holy 
writ  and  God's  commandments ;  vainly  and  falsely  worship 
God.  Also  Jesus  saith  to  wicked  men.  Why  say  ye  to  me 
Lord,  Lord,  and  do  not  the  things  that  I  commanded ;  for 
Jesus  saith.  Wo  to  you  scribes  and  pharisees,  hypocrites, 
that  devour  widows'  houses,  praying  long  prayers,  there- 
fore ye  shall  receive  greater  judgment.  And  in  the  gospel 
of  St.  John  is  written  thus,  Ye  know  that  God  heareth  not 
sinful  men,  but  if  any  man  worship  God,  and  doeth  his 
will,  God  heareth  him.  And  when  a  priest,  void  of  good 
life  and  charity,  sayeth  his  service,  and  maketh  the  sacra- 
ment, he  eateth  and  drinketh  his  own  condemnation;  not 
considering  wisely  the  body  of  our  Lord,  as  St.  Paul  teaches, 
and  holy  writ.  Therefore  Chrysostom,  on  the  gospel  of  St. 
Matthew,  saith,  "  As  a  thing  may  be  without  odour  or  sa- 
vour, but  there  may  not  be  odour  without  some  thing,  so  a 
good  deed  without  prayer  is  somewhat,  but  prayer  without 
good  deed  is  nought."  St.  Augustine,  on  the  Psalter,  saith, 
"  If  you  pass  measure  in  meat  and  drink,  and  live  in  glut- 
tony and  drunkenness,  whatever  the  tongue  speak,  the  life 
blasphemeth  God,"  Therefore  St.  Paul  saith.  Many  men 
acknowledge  that  they  know  God,  but  by  their  deeds  they 
deny  God. 

St.  Gregory  writes  thus  in  many  books,  A  man  that  is 
in  grievous  sins,  while  he  is  overcharged  with  his  own,  he 
doth  not  put  away  other  men's  sins;  for  it  is  known  to  all 
men,  that  when  he  that  despiseth  is  sent  forth  to  pray,  the 
heart  of  him  that  is  worthy  is  stirred  to  more  displeasure. 

WICKLIFP.  13 


146  Wickliff. 

Truly  it  is  written,  The  sacrifices  of  wicked  men  are  abo- 
minable to  the  Lord,  the  vows  of  sacrifices  (?f  just  men  are 
pleasant.  For  in  the  doom  of  God  Almighty  it  is  not  sought, 
what  is  given,  but  of  whom.  Therefore  it  is  written  in  holy 
writ,  The  Lord  looked  to  Abel  and  his  gifts.  When  Moses 
would  say  that  the  Lord  took  reward  to  gifts,  he  carefully 
set  before,  that  God  beheld  Abel;  whence  it  is  shown 
plainly  that  the  offerer  pleased  not  of  gifts,  but  gifts  pleased 
of  the  offerer  or  giver. 

The  mighty  God  approveth  not  the  gifts  of  wicked  men, 
nor  looketh  on  their  offerings,  nor  shall  have  mercy  on  sin- 
ners for  the  multitude  of  their  sacrifices;  also  the  Lord  is 
far  from  wicked  men,  and  he  shall  graciously  hear  the  pray- 
ers of  just  men.     All  this  saith  St.  Gregory. 


CHAPTER   in. 

[Wickliff  here  shows  "  how  strict  is  man's  law  against 
sinful  man's  prayer,"  and  refers  at  considerable  length  to 
the  various  laws  and  ordinances  made  against  unchaste, 
and  even  against  married  priests,  commanding  the  people 
not  to  listen  to  their  prayers  or  saying  of  divine  service. 
He  then  proceeds] — 

Much  more  should  these  penalties  be  for  greater  sins,  for 
the  more  grievous  sin  deserves  more  punishment.  For 
pride  makes  men  forsake  God,  the  King  of  meekness,  and 
take  Lucifer  for  their  false  king,  as  God  saith  in  holy  writ. 
And  envy  and  wrath  make  men  forsake  the  God  of  charity, 
mercy,  and  patience,  and  become  children  of  Belial,  as 
God's  law,  reason,  and  saints,  teach.  Covetousness  and 
usury  make  men  forsake  God  of  truth  and  righteousness, 
and  worship  false  gods,  as  St.  Paul  saith.  Gluttony  and 
drunkenness  make  men  to  worship  false  gods,  and  forsake 
Almighty  God  in  Trinity,  who  is  God  of  measure*  and 
reason ;  for  Paul  saith  that  gluttony  makes  the  belly  its  god. 
And  evil  example  to  Christian  men  is  worse  than  bodily 
sin,  as  God's  law  witnesses,  and  as  is  said  by  Grosthead, 
as  God's  word  and  man's  soul  are  better  than  man's  body. 

Manslaying  is  not  only  by  deed  of  hand  but  also  by 
consent  and  counsel  and  authority,  and  since  priests  thus 

*  Moderation. 


On  Prayer.  147 

consent  to  false  wars*  and  many  thousand  deaths,  they  are 
cursed  mankillers  and  irregular,  both  by  God's  law  and 
man's. 

[WicklifF  then  condemns  simony,  and  says,  in  strong 
terms] — 

Whoever  cometh  to  this  order  or  benefice  (of  the  Christian 
ministry)  must  by  meekness  seek  God's  worship,  and  help 
of  Christian  souls,  and  for  devotion  to  live  in  holiness  and 
give  good  example.  But  he  that  comes  to  this  order  to  live 
in  pride  and  lusts  of  the  flesh,  as  idleness,  gluttony,  drunk- 
enness, and  lechery,  comes  not  in  by  Christ  but  by  the 
fiend,  and  is  a  traitor  to  God,  and  a  heretic,  till  he  amend 
this  intent,  and  do  well  this  spiritual  office,  as  Christ  taught. 
And  full  kvf  are  holy  to  pray  for  the  people,  for  the  greatness 
of  their  own  sins  enter  here,  and  evil  countenance  and 
maintenance,  and  excusing  of  their  sin,  and  other  men's 
sin,  for  money  and  worldly  praise,  against  God  in  his  right- 
eous judgment,  and  for  hard  enduring  in  their  sins. 


CHAPTER  IV. 

But  against  these  laws,  both  God's  and  man's,  and  reason 
and  saints,  the  fiend  teaches  his  disciples  a  new  gloss  ;t  to 
say  that  though  men  are  not  worthy  to  be  heard  in  praying, 
for  their  own  good  life,  yet  their  prayer  is  heard  for  the 
merit  of  holy  church,  for  they  are  procurators:}:  of  the  church. 
Certainly  this  is  a  foul  and  subtle  deceit  of  antichrist's 
clerks,  to  colour  their  sin. 

[WicklifF  then  notices  again  the  subject  of  the  last  chap- 
ter, and  "  the  sophistries  of  antichrist,"  which  make  the 
efficacy  of  the  sacrament  to  depend  upon  the  intention  and 
the  holiness  of  the  priest;  he  then  notices  the  Latin  and 
choral  services  of  the  Romish  church  at  that  period.] 

Wonder  it  is  why  men  praise  so  much  this  new  praying 
by  great  crying  and  high  song,  and  leave  the  still  manner 
of  praying  as  Christ  and  his  apostles  did.  It  seems  that 
we  seek  our  own  liking  and  pride  in  this  song,  more  than 
the  devotion  and  understanding  of  that  which  we  sing.  This 
is  great  sin,  for  Augustine  saith  in  his  confessions,  "  As  oft 
as  the  song  delights  me  more  than  that  which  is  sung,  so 

*  The  wars  excited  by  the  popes.  t  Interpretation. 

X  Proctors,  agents, 


148  Wicklif. 

oft  I  acknowledge  that  I  trespass  grievously."  Therefore 
saith  Paul,  I  had  rather  five  words  in  understanding  than 
ten  thousand  in  tongue.  Paul's  will  is  for  devotion  and 
true  understanding.  In  tongue,  is  what  a  man  understands 
not,  and  has  no  devotion.  The  Lord's  prayer,  once  said 
with  devotion  and  good  understanding,  is  better  than  many 
thousand  without  devotion  and  understanding.*  And  this 
new  praying  occupies  men  so  much  that  they  have  no  space 
to  study  holy  writ,  and  teach  it.  But  Augustine  asks  who 
may  and  shall  excuse  himself  from  preaching  and  seeking 
the  saving  of  souls  for  love  of  contemplation  ;t  since  Jesus 
Christ  came  from  heaven  into  this  wretched  world,  to  seek 
souls,  and  save  them  by  open  example  of  holy  life  and  true 
preaching.  And  Gregory  saith  in  his  pastorals,  They  that 
have  plenty  of  virtues  and  knowledge  of  God's  law,  and  go 
into  a  desert  for  sake  of  contemplation,  are  guilty  of  as 
many  souls  as  they  might  profit  by  instructing  men  living 
in  this  world.  Where  shall  this  new  song  excuse  us  from 
learning  and  preaching  the  gospel  that  Christ  taught  and 
commanded?  Therefore  ye  that  are  priests  live  well,  pray 
devoutly,  and  teach  the  gospel  truly  and  freely,  as  Christ 
and  his  apostles  did.     Amen. 


In  his  tract  On  the  Song  of  the  Ordinal  of  Salisbury, 
Wickliff  much  reproves  the  light  singing  then  newly  intro- 
duced in  public  worship,  which  he  says,  "  hinders  much 
the  preaching  of  the  gospel ;"  and  adds,  "  If  all  the  study 
and  labour  that  men  have  now,  about  Salisbury  use,  with 
mukitues  of  new  costly  portesses,  and  all  other  such  books, 
were  turned  into  making  of  Bibles,  and  in  studying  and 
teaching  thereof,  how  much  should  God's  law  be  furthered, 
and  known,  and  kept!  And  now  it  is  so  much  hindered, 
unstudied,  and  unkept.  How  should  rich  men  be  excused 
that  spend  so  much  in  great  chapelries,  and  costly  books  of 
men's  ordinance,  for  fame  of  the  world,  and  will  not  spend 
so  much  about  books  of  God's  law,  and  to  study  them,  and 
teach  them,  since  this  were  without  comparison  better, 
easier,  and  safer?" 

*  The  people  were  taught  to  repeat  the  Lord's  prayer  in  Latin  many 
times  over,  without  understanding  the  meaning  of  the  words  they 
uttered. 

t  Because  he  prefers  a  monastic  life. 


A  SHORT  RULE  OF  LIFE. 


FOR  EACH  MAN  IN  GENERAL,  AND  FOR  PRIESTS,  AND  LORDS, 
AND  LABOURERS,  IN  PARTICULAR,  HOW  EACH  SHALL  BE 
SAVED  IN  HIS  DEGREE. 


{From  the  MS.  in  the  Library  of  Corpus  Christi  College,  Cambridge.) 


First,  When  thou  risest,  or  fully  wakest,  think  upon  the 
goodness  of  thy  God ;  how  for  his  own  goodness,  and  not 
lor  any  need,  he  made  all  things  out  of  nothing,  both  an- 
gels and  men,  and  all  other  creatures,  good  in  their  kind. 

The  second  time,  think  on  the  great  sufferings,  and  will- 
ing death  that  Christ  suffered  for  mankind.  When  no  man 
might  make  satisfaction  for  the  guilt  of  Adam  and  Eve, 
and  others  more,  neither  any  angel  might  make  satisfac- 
tion therefore,  then  Christ,  of  his  endless  charity,  suffered 
such  great  passion  and  painful  death,  that  no  creature 
could  suffer  so  much. 

Think  the  third  time,  how  God  hath  saved  thee  from 
death  and  other  mischief,  and  suffered  many  thousands  to 
be  lost  that  night,  some  in  water,  some  in  fire,  and  some  by 
sudden  death ;  and  some  to  be  damned  without  end.  And 
for  this  goodness  and  mercy  thank  thy  God  with  all  thine 
heart.  And  pray  him  to  give  thee  grace  to  spend  in  that 
day,  and  evermore,  all  the  powers  of  thy  soul,  as  mind, 
understanding,  reason,  and  will ;  and  all  the  powers  of  thy 
body,  as  strength,  beauty,  and  thy  five  senses,  in  his  ser- 
vice and  worship,  and  in  nothing  against  his  command- 
ments ;  but  in  ready  performance  of  his  works  of  mercy, 
and  to  give  good  example  of  holy  life,  both  in  word  and 
deed,  to  all  men  about  thee. 

Look  aflerward  that  thou  be  well  occupied,  and  no  time 
idle,  for  the  danger  of  temptation.  Take  meat  and  drink 
in  measure,*  not  too  costly  nor  too  lickerous,  and  be  not 
too  curious  thereabout.     But  such  as  God   sendeth  thee 

*  Moderation. 

13*  149 


150  Wickliff. 

with  health,  take  it  in  such  measure  that  thou  be  fresher  in 
mind  and  understanding  to  serve  God.  And  always  thank 
him  for  such  gifts.  Besides  this,  look  thou  do  right  and 
equity  to  all  men,  thy  superiors,  equals,  and  subjects  or 
servants;  and  stir  all  to  love  truth,  and  mercy,  and  true 
peace,  and  charity;  and  suffer  no  men  to  be  at  dissension, 
but  accord  them  if  thou  canst  in  any  good  manner. 

Also,  most  of  all  fear  God  and  his  wrath ;  and  most  of 
all  love  God  and  his  law,  and  his  worship;  and  ask  not 
principally  for  worldly  reward,  but  in  all  thine  heart  desire 
the  bliss  of  heaven  in  mercy  of  God,  and  thine  own  good 
life ;  and  think  much  of  the  dreadful  doom  of  pains  of  hell, 
to  keep  thee  out  of  sin ;  and  on  the  endless  great  joys  of 
heaven,  to  keep  thee  in  virtuous  life;  and  according  to  thy 
skill  teach  others  the  same  doing. 

In  the  end  of  the  day  think  wherein  thou  hast  offended 
God,  and  how  much  and  how  oft,  and  therefore  have  entire 
sorrow,  and  amend  it  while  thou  mayest.  And  think  how 
many  God  hath  suffered  to  perish  that  day,  many  ways, 
and  to  be  damned  everlastingly,  and  how  graciously  he 
hath  saved  thee ;  not  for  thy  desert,  but  for  his  own  mercy 
and  goodness,  and  therefore  thank  him  with  all  thine  heart. 
And  pray  him  for  grace  that  thou  mayest  dwell  and  end  in 
his  true  and  holy  service  and  real  love,  and  to  teach  other 
men  the  same  doing. 

If  thou  art  a  priest,  and  especially  a  curate,*  live  thou 
holily,  surpassing  other  men  in  holy  prayer,  desire,  and 
thinking,  in  holy  speaking,  counselling,  and  true  teaching. 
And  that  God's  commands,  his  gospel,  and  virtues,  be  ever 
in  thy  mouth ;  and  ever  despise  sin  to  draw  men  therefrom ; 
and  that  thy  deeds  be  so  rightful  that  no  man  shall  blame 
them  with  reason,  but  that  thy  open  deeds  be  a  true  book 
to  all  subjects  and  unlearned  men,  to  serve  God  and  do  his 
commands  thereby.  For  example  of  good  life,  open  and 
lasting,  more  stirreth  rude  men  than  true  preaching  by 
word  only.  And  waste  not  thy  goods  in  great  feasts  of 
rich  men,  but  live  a  humble  life,  of  poor  men's  alms  and 
goods,  both  in  meat,  and  drink,  and  clothes,  and  the  re- 
mainder give  truly  to  poor  men  that  have  not  of  their  own, 
and  may  not  labour  for  feebleness  or  sickness,  and  thus 
thou  shalt  be  a  true  priest  both  to  God  and  man. 

If  thou  art  a  lord,!  look  that  thou  live  a  rightful  life  in 

*  One  having  the  charge  of  souls. 

t  Or  master,  one  having  authority  over  others. 


A  Short  Rule  of  Life.  151 

thine  own  person,  both  in  respect  to  God  and  man,  keeping 
the  commands  of  God,  doing  the  works  of  mercy,  ruling 
well  thy  five  senses,  and  doing  reason  and  equity,  and  good 
conscience  to  all  men.  In  the  second  place,  govern  well 
thy  wife,  thy  children,  and  thy  household  attendants  in 
God's  law,  and  suffer  no  sin  among  them,  neither  in  word 
nor  in  deed,  that  they  may  be  examples  of  holiness  and 
righteousness  to  all  others ;  for  thou  shall  be  condemned 
for  their  evil  life  and  their  evil  example,  unless  thou  amend 
it  according  to  thy  might.  In  the  third  place,  govern  well 
thy  tenants,  and  maintain  them  in  right  and  reason,  and  be 
merciful  to  them  in  their  rents  and  worldly  mercements,* 
and  suffer  not  thine  ofRcers  to  do  them  wrong  nor  be  ex- 
tortionate to  them.  And  chastise  in  good  manner  them 
that  are  rebels  against  God's  commands  and  virtuous  life, 
more  than  for  rebellion  against  thine  own  cause;  or  else  for 
that  thou  lovest  more  thine  own  cause  than  God's,  and  thy- 
self more  than  God  Almighty,  thou  wert  then  a  false  traitor 
to  God.  And  love,  reward,  praise,  and  cherish  the  true 
and  virtuous  of  life  more  than  if  thou  sought  only  thine 
own  profit.  And  reverence  and  maintain  truly,  according 
to  thy  skill  and  might,  God's  law  and  true  preachers 
thereof,  and  God's  servants,  in  rest  and  peace.  For  thereby 
thou  boldest  the  lordship  of  God,"!"  and  if  thou  failest  of  this 
thou  misdoest  against  God,  and  all  thy  lordship,  in  body 
and  in  soul.  And  principally  if  thou  maintainest  antichrist's 
disciples  in  their  errors  against  Christ's  life  and  his  teach- 
ing, for  blindness,  covetousness,  and  worldly  friendship; 
and  helpest  to  slander  and  pursue  true  men  that  teach 
Christ's  gospel  and  his  life,  and  warn  the  people  of  their 
great  sins,  and  of  false  prophets  and  hypocrites  that  deceive 
Christian  men  in  faith,  virtuous  life,  and  worldly  goods. 

If  thou  art  a  labourer,  live  in  meekness,  and  truly 
and  willingly  do  thy  labour,  that  thy  lord  or  thy  master  if 
he  be  a  heathen  man,  by  thy  meekness,  willing  and  true 
service,  may  not  have  to  grudge  against  thee,  nor  slander 
thy  God,  nor  thy  Christian  profession ;  but  rather  be  stirred 
to  come  to  Christianity.  And  serve  not  Christian  lords 
with  grudgings;  not  only  in  their  presence,  but  truly  and 
willingly,  and  in  absence.  Not  only  for  worldly  dread,  or 
worldly  reward,  but  for  dread  of  God  and  conscience,  and 
for  reward  in  heaven.  For  God  that  putteth  thee  in  such 
service  knoweth  what  state  is  best  for  thee,  and  will  reward 

*  Payments.  t  Thou  dost  reverence  the  power  of  God. 


152  WicJdif. 

thee  more  than  all  earthly  lords  may,  if  thou  dost  it  truly 
and  willingly  for  his  ordinance.  And  in  all  things  beware 
of  grudging  against  God  and  his  visitation,  in  great  labour, 
and  long  or  great  sickness,  and  other  adversities.  And 
beware  of  wrath,  of  cursing,  of  speaking  evil,  of  banning* 
man  or  beast ;  and  ever  keep  patience,  meekness,  and  cha- 
rity, both  to  God  and  man. 

And  thus  each  man  in  the  three  states  ought  to  live,  to 
save  himself,  and  to  help  others ;  and  thus  should  good  life, 
rest,  peace,  and  love,  be  among  Christian  men,  and  they  be 
saved,  and  heathen  men  soon  converted,  and  God  magni- 
fied greatly  in  all  nations  and  sects  that  now  despise  him 
and  his  law,  for  the  false  living  of  wicked  Christian  men. 


The  writings  of  Wickliffand  his  disciples  fully  show  they 
had  no  desire  to  interrupt  the  mutual  dependance,  due  sub- 
ordination of  ranks,  and  attention  of  every  one  to  his  voca- 
tion, taught  in  Scripture.  The  following  extract  is  from 
a  sermon  preached  by  R.  Wimbledon,  a.  d.  1388,  which 
has  by  some  been  ascribed  to  Wickliff.  After  showing  that 
"every  estate  should  love  other,"  he  proceeds  thus:  "And 
men  of  one  craft  should  neither  hate  nor  despise  men  of  any 
other  craft.  For  one  is  so  needful  to  another,  that  oftentimes 
those  crafts  that  seem  least  desirable  might  worst  be  for- 
borne. And  thus  I  dare  say,  that  he  who  is  not  labouring 
in  this  world,  either  in  praying  or  preaching,  as  behoves 
priests,  for  the  health  of  the  people;  or  in  defending  the 
causes  of  the  needy  against  tyrants  and  enemies,  which  is 
the  office  of  knights;  or  in  labouring  on  the  earth,  which 
pertains  to  the  commons;  when  the  day  of  reckoning  shall 
come,  that  is  at  the  end  of  this  life,  right  as  he  lived  here 
without  labour  or  travail,  so  shall  he  want  there  the  reward 
of  his  penny.  Matt.  xx.  2,  that  is  the  endless  joys  of  heaven. 
Wherefore  let  every  man  see  to  what  state  God  hath  called 
him,  and  live  therein  by  labour,  according  to  his  degree. 
They  that  are  labouring  men,  or  craftsmen,  let  them  do  it 
truly.  If  thou  art  a  servant,  or  a  bondman,  be  subject,  and 
live  in  dread  to  displease  thy  master  or  lord,  for  Christ's 
sake.  If  thou  art  a  merchant,  deceive  not  thy  brother  in 
chaffering.  If  thou  art  a  knight  or  a  lord,  defend  the  poor 
and  needy  man  from  such  as  would  harm  him." 

*  To  exclaim  against,  or  curse. 


WICKLIFF'S    WICKET: 


MADE  IN  KING  RICHARD  THE  SECOND'S  DAYS* 


Ihon  the  VI.  Chapiter. 

I  am  the  lyuynge   brede  whych  came  downe 

from  heauen :  who  so  etethe  of  this  brede  shall 

lyue  for  euer.     And  the  brede  that  I  wyil 

gyue  is  my  flesche,  whyche  I  wyll 

gyue  for  the  lyfe  of  the 

worlde. 


*  The  Wicket  is  here  reprinted  from  the  edition  of  Norenberch, 
(Nuremberg)  1546,  compared  with  the  edition  of  Oxford,  1612.  Some 
of  the  readings  of  the  latter  are  adopted  to  render  the  meaning  more 
clear.  The  frequent  notices  of  this  tract  in  the  articles  exhibited 
against  the  Lollards,  and  in  the  proclamations  against  heretical 
books,  show  that  its  circulation  must  have  been  extensive,  and  its  in- 
fluence considerable. 


153 


WICKLIFF'S  WICKET. 

A   VERY    BRIEF    DEFINITION    OF   THESE    WORDS 

HOC  EST  CORPUS  MEUM. 

(this  is  my  body.) 


I  beseech  ye  brethren  in  the  Lord  Christ  Jesus,  and  for  the 
love  of  his  Spirit,  to  pray  with  me,  that  we  may  be  ves- 
sels to  his  laud  and  praise  what  time  soever  it  pleaseth 
him  to  call  upon  us.  Rom.  xv. 

Forasmuch  as  our  Saviour  Jesus  Christ,  when  he  walked 
here  on  earth  with  the  prophets  which  were  before  him, 
and  the  apostles  which  were  present  with  him,  whom  also 
he  left  after  him,  whose  hearts  were  mollified  with  the  Holy 
Ghost,  warned  us,  and  gave  us  knowledge  that  there  were 
two  manner  of  ways — the  one  to  life,  the  other  to  death,  as 
Christ  saith  in  the  gospels.  How  strait  and  narrow  is  the 
way  that  leadeth  to  fife,  and  there  be  but  few  that  find  it. 
But  how  large  and  broad  is  the  way  that  leadeth  to  damna- 
tion, and  there  are  many  that  go  in  thereat.  Matt.  vii. 
Luke  xiii.  Therefore  pray  we  heartily  to  God,  that  he  of 
his  mere  mercy,  will  so  strengthen  us  with  the  grace  and 
steadfastness  of  his  Holy  Spirit,  to  make  us  strong  in  spir- 
itual living,  after  the  evangelical  gospel — so  that  the  world 
— no  not  the  very  infidels,  papists,  and  apostates — can  gather 
occasion  to  speak  evil  of  us,  but  that  we  may  enter  into  that 
strait  gate,*  as  Christ  our  Saviour  and  all  that  follow  him 
have  done.  That  is,  not  in  idle  living,  but  in  diligent  la- 
bouring, 5^ea,  in  great  sufferance  of  persecution  even  to  the 
death,  and  that  we  find  the  way  of  everlasting  life,  as  he 
hath  promised,  where  he  saith.  He  that  seeketh  findeth,  and 
he  that  asketh  receiveth,  and  to  him  that  knocketh  it  shall  be 

*  Or  wicket,  hence  the  title  of  this  tract. 
154 


WicJcet.  155 

opened,  Matt.  vii.  Also  Christ  saith,  If  thy  son  ask  thee 
for  bread,  wilt  thou  give  him  a  stone?  or  if  he  ask  thee  fish, 
wilt  thou  give  him  a  serpent?  If  ye  which  are  evil  can 
give  good  things  to  your  children,  how  much  more  shall 
your  heavenly  Father  give  a  good  spirit  to  them  that  ask 
it  of  him,  Luke  xi.  St.  James  saith.  If  any  man  lack  wis- 
dom let  him  ask  it  of  God,  who  giveth  to  all  men  if  they 
ask  it  in  faith,  and  upbraideth  none;  for  he  that  doubteth 
is  like  to  the  waves  of  the  sea,  that  are  borne  about  with 
every  blast  of  wind.  Think  not  that  such  shall  receive 
any  thing  of  the  Lord.  For  a  man  double  in  soul  is  unsta- 
ble in  all  his  ways,  as  it  is  written. 

Wherefore  let  us  pray  to  God  that  he  keep  us  in  the  hour 
of  temptation,  which  is  coming  upon  all  the  world.  Rev.  iii. 
For  as  our  Saviour  Christ  saith.  When  ye  see  that  abomi- 
nation of  desolation  which  is  spoken  of  by  the  prophet 
Daniel,  standing  in  the  holy  place,  as  Christ  saith.  He  that 
readeth  let  him  understand.  Matt.  xxiv.  But  because  that 
every  man  cannot  have  the  book  of  Daniel  to  know  what 
his  prophecy  is,  here  are  his  words.  Toward  the  last  days 
the  king  of  the  north  shall  come,  and  the  arms  of  him  shall 
stand,  and  shall  defile  the  sanctuary,  and  he  shall  take 
away  the  continual  sacrifice,  and  he  shall  give  abomination 
unto  desolation,  and  wicked  men  shall  find  a  testament 
guilefully,  but  they  that  know  their  God  shall  hold  and 
do;  and  learned  men  in  the  people  shall  teach  full  many 
men,  and  they  shall  fall  on  the  sword,  and  into  flame,  and 
into  captivity  many  days,  and  when  they  fall  down  they 
shall  be  raised  by  a  little  help,  and  full  many  shall  be 
joined  to  them  deceitfully,  and  some  learned  men  shall  fall 
to  them  so  that  they  build  together,  and  the  chosen  shall 
be  together,  and  shall  be  made  white  till  a  time  determined. 
For  yet  another  time  shall  be,  and  the  king  shall  do  by  his 
will,  and  then  he  shall  be  raised,  and  magnified  against 
each  god.  And  against  the  God  of  gods  shall  he  speak 
great  things,  and  he  shall  be  raised  till  the  wrathfulness  be- 
fore determined  is  perfectly  made,  and  he  shall  not  inherit 
the  God  of  his  fathers,  and  he  shall  be  in  the  company  of 
women,  and  he  shall  not  regard  any  thing  of  God's,  for  he 
shall  raise  against  all  things.  Forsooth  he  shall  honour 
the  god  of  Mason*  in  his  place,  and  he  shall  worship  a 
god  whom  his  fathers  knew  not,  with  gold,  silver,  precious 

*  The  God  of  forces,  Mauzim.  Tliis  quotation  is  from  Daniel  xi. 
31--39. 


156  WicUiff, 

stones,  and  with  precious  things.  But  he  shall  do  to  make 
strong  the  god  of  Mason  with  the  alien,  or  strange  god, 
which  he  knew,  and  he  shall  multiply  his  glory,  and  he 
shall  give  to  them  power  in  many  things,  and  he  shall  de- 
part the  land  at  his  will.  Hitherto  are  the  words  of  Daniel. 
Who  may  see  a  greater  abomination  than  to  see  the  people 
led  away  from  God,  and  taught  to  worship  for  God,  that 
which  is  not  God  nor  Saviour  of  the  world  ?  For  though  it 
be  their  god,  as  it  is  written  by  a  prophet,  saying,*  The 
Lord's  going  shall  make  low  the  gods  of  the  earth,  for  their 
gods  that  they  believe  in  may  not  make  them  safe ;  and  as 
it  is  written  by  St.  Paul,  Ye  men  of  Athens,  I  perceive  that 
in  all  things  I  see  you  as  vain  worshippers  of  idols ;  for  I 
passed  by  and  saw  your  mawmetes,']'  and  found  an  altar 
in  the  which  was  written.  To  the  unknown  God.  There- 
fore the  thing  which  you  know  not  ye  worship  as  God. 
This  thing  show  I  unto  you :  God  which  made  the  world 
and  all  things  that  are  in  it.  This  forsooth,  he  is  Lord  of 
heaven  and  of  earth,  and  he  dwelleth  not  in  the  temple 
made  with  hands,  neither  hath  he  need  of  any  thing,  for 
he  giveth  life  to  all  men,  and  breath  every  where,  and  he 
made  of  one  all  kinds  of  men,  to  inhabit  on  all  the  face  of 
the  earth.  Determining  times  ordained  and  terms  of  the 
dwelling  of  them  to  seek  out  God,  if  peradventure  they 
might  find  him,  although  he  be  not  far  from  each  of  you. 
And  again  he  saith,  Ye  shall  not  think  that  the  living  God 
is  like  to  gold,  silver,  either  any  thing  graven  or  painted  by 
craft,  either  taught  of  man ;  for  God  despiseth  the  time  of 
the  unknown  things. 

And  he  showeth  every  where  that  all  men  should  do 
penance,J  and  hereof  the  clerks  of  the  law  have  great  need, 
which  have  been  ever  against  God  the  Lord,  both  in  the 
old  law  and  in  the  new,  to  slay  the  prophets  that  speak  to 
them  the  word  of  God.  Ye  see  that  they  spared  not  the 
Son  of  God,  when  the  temporal  judge  would  have  deli- 
vered him.  Matt,  xxvii.,  and  so  forth  of  the  apostles  and 
martyrs  that  have  spoken  truly  the  word  of  God  to  them. 
And  they  say  it  is  heresy  to  speak  of  the  holy  Scripture  in 
English,  and  so  they  would  condemn  the  Holy  Ghost  who 
gave  it  in  tongues  to  the  apostles  of  Christ,  to  speak  the 
word  of  God  in  all  languages  that  were  ordained  of  God 
under  heaven,  as  it  is  written.  Acts  xi.  And  the  Holy  Ghost 
descended  upon  the  heathen,  as  he  did  upon  the  apostles  in 
*  Zeph.  ii.  11.  t  Images.  X  Repent. 


WieJceL  157 

Jerusalem,  as  it  is  written,  Joel  ii.  and  Christ  was  so  mer- 
ciful as  to  send  the  Holy  Ghost  to  the  heathen  men.  Acts 
viii.  X.  and  he  made  them  partakers  of  his  blessed  word; 
why  then  should  it  be  taken  away  from  us  in  this  land  that 
are  Christian  men? 

Consider  you  whether  it  is  not  all  one  to  deny  Christ's 
words  for  heresy,  and  Christ  for  an  heretic ;  for  if  my  word 
be  a  lie,  then  am  I  a  liar  that  speak  the  word.  Therefore, 
if  my  words  be  heresy,  then  am  I  an  heretic  that  speak  the 
word;  therefore  it  is  all  one  to  condemn  the  word  of  God  in 
any  language  for  heresy,  and  God  for  an  heretic,  who  spake 
the  word.  For  he  and  his  word  are  all  one,  and  they  may 
not  be  separated;  and  if  the  word  of  him  be  the  life  of  the 
world,  as  it  is  written.  Not  only  by  bread  liveth  man,  but  in 
every  word  that  cometh  out  of  the  mouth  of  God,  Matt.  iv. 
and  every  word  of  God  is  the  life  of  the  soul  of  man,  as 
saith  St.  John,  thou  hast  anointing  of  the  Holy  Ghost,  and 
thou  hast  no  need  of  any  man  to  teach  you  in  all  things 
which  is  his  blessed  word,  in  which  is  all  wisdom  and  know- 
ledge, and  yet  ye  are  always  to  learn  as  well  as  we.  How 
may  any  antichrist,  for  dread  of  God,  take  it  away  from  us 
that  are  Christian  men,  and  thus  suffer  the  people  to  die  for 
hunger  in  heresy  and  blasphemy  of  man's  law,  that  cor- 
rupteth  and  slayeth  the  soul,  as  pestilence  slayeth  the  body, 
as  David  beareth  witness,  where  he  speaketh  of  the  chair 
of  pestilence. 

And  most  of  all  they  make  us  believe  a  false  law  that 
they  have  made  upon  the  sacred  host,*  for  the  most  false 
belief  is  taught  in  it.  For  where  find  ye  that  ever  Christ, 
or  any  of  his  disciples  or  apostles,  taught  any  man  to  wor- 
ship it?  For  in  the  mass  creedf  it  is  said,  I  believe  in  one 
God  only,  our  Lord  Jesus  Christ  the  Son  of  God,  only 
begotten  and  born  of  the  Father  before  all  the  world ;  he  is 
God  of  God,  Light  of  light,  very  God  of  very  God,  begotten 
and  not  made,  and  of  substance  even  with  the  Father,  by 
whom  all  things  are  made.  And  in  the  psalm  Quicun- 
que  vult,:j:  it  is  said.  The  Father  is  God,  The  Son  is  God, 
The  Holy  Ghost  is  God.  The  Father  is  unmade,§  The 
Son  is  unmade,  and  The  Holy  Ghost  is  unmade.  And 
thou  then  that  art  an  earthly  man,  by  what  reason  mayest 
thou  say  that  thou  makest  thy  Maker?  Whether  may  the 
thing  that  is  made  say  to  the  maker,  Why  hast  thou  made 

*  The  wafer  or  consecrated  bread,  given  at  the  sacrament. 

+  The  Nicene  creed.       X  The  Athanasian  creed.       §  Uncreated. 

WICKLIFF.  14 


158  Wickliff. 

me  thus?  Or  may  it  turn  again  and  make  him  that  made 
it?  Surely  not.  Now  answerest  thou  that  sayest  that 
every  day  thou  makest  of  bread,  the  body  of  the  Lord,  flesh 
and  blood  of  Jesus  Christ,  God  and  man.  Forsooth  thou 
answerest  greatly  against  reason,  by  those  words  that  Christ 
spake  at  his  supper  on  Serethursday*  at  night,  Matt.  xxvi. 
Mark  xiv.  that  Christ  took  bread  and  blessed  it  and  brake 
it,  and  gave  it  to  his  disciples  and  apostles,  and  said,  Take 
ye,  and  eat  ye,  this  is  my  body  which  shall  be  given  for  you. 
And  also  he,  taking  the  cup,  gave  thanks,  and  gave  to  them, 
and  said.  Drink  ye  all  hereof,  this  is  my  blood  of  the  new 
testament  which  shall  be  shed  out  for  many  to  the  remis- 
sion of  sins;  as  saith  Luke,  When  Jesus  had  taken  bread, 
he  gave  thanks  and  brake  it  to  them  and  said.  Take  ye,  eat 
ye,  this  my  body  that  shall  be  given  for  you,  do  ye  this  in 
remembrance  of  me. 

Now  understand  ye  the  words  of  our  Saviour  Christ,  as 
he  spake  them  one  afler  another — as  Christ  spake  them. 
For  he  took  bread  and  blessed,  and  yet  what  blessed  he? 
The  Scripture  saith  not  that  Christ  took  bread  and  blessed 
it,  or  that  he  blessed  the  bread  which  he  had  taken. 
Therefore  it  seemeth  more  that  he  blessed  his  disciples 
and  apostles,  whom  he  had  ordained  witnesses  of  his  pas- 
sion; and  in  them  he  left  his  blessed  word  which  is  the 
bread  of  life,  as  it  is  written.  Not  only  in  bread  liveth 
man,  but  in  every  word  that  proceedeth  out  of  the  mouth 
of  God,  Matt.  iv.  Also  Christ  saith,  I  am  the  bread  of  life 
that  came  down  from  heaven,  John  vi.  And  Christ  saith 
also  in  John,  The  words  that  I  have  spoken  to  you  are 
spirit  and  life.  Therefore  it  seemeth  more  that  he  blessed 
his  disciples,  and  also  his  apostles,  in  whom  the  bread  of 
life  was  left  more  than  in  material  bread,  for  the  material 
bread  hath  an  end.  As  it  is  written  in  the  gospel  of 
Matthew  xv.  that  Christ  said.  All  things  that  a  man  eateth 
go  down  into  the  belly,  and  are  sent  down  into  the  draught; 
but  the  blessing  of  Christ  kept  his  disciples  and  apostles, 
both  bodily  and  ghostly.  As  it  is  written,  that  none  of 
them  perished  but  the  son  of  perdition,  that  the  Scriptures 
might  be  fulfilled,  John  xvii.  and  often  the  Scripture  saith 
that  Jesus  took  bread  and  brake  it,  and  gave  it  to  his  dis- 
ciples, and  said,  Take  ye,  eat  ye,  this  is  my  body  that  shall 
be  given  for  you.  But  he  said  not  this  bread  is  my  body, 
or  that  the  bread  shall  be  given  for  the  life  of  the  world. 
*  The  Thursday  before  Easter. 


Wicket.  159 

For  Christ  saith,  What  and  if  ye  shall  see  the  Son  of  man 
ascend  up  where  he  was  before?  It  is  the  Spirit  that  quick- 
eneth,  the  flesh  profiteth  nothing,  John  vi.  Also  Christ 
saith  in  the  gospel,  Verily,  verily  I  say  unto  you,  except 
the  wheat  corn  fall  into  the  ground  and  die,  it  abideth  alone, 
but  if  it  die  it  bringeth  forth  much  fruit. 

Here  men  may  see  by  the  words  of  Christ,  that  it  behoved 
that  he  died  in  the  flesh,  and  that  in  his  death  was  made 
the  fruit  of  everlasting  life  for  all  them  that  believe  on  him, 
as  it  is  written.  For  as  by  Adam  all  die,  even  so  by  Christ 
shall  all  live,  and  every  man  in  his  own  order;  for  as  one 
clearness  is  in  the  sun,  another  in  the  moon,  and  a  star  in 
clearness  is  nothing  in  comparison  to  the  sun.  Even  so  is 
the  again  rising  of  the  dead,  for  we  are  sown  in  corruption 
and  shall  rise  again  incorruptible,  we  are  sown  in  infirmity, 
and  shall  rise  again  in  strength ;  we  are  sown  in  natural 
bodies,  and  shall  rise  again  spiritual  bodies.  Then  if  Christ 
shall  change  thus  our  deadly*  bodies  by  death,  and  God 
the  Father ,  spared  not  his  own  Son,  as  it  is  written,  but 
that  death  should  reign  in  him  as  in  us,  and  that  he  should 
be  translated  into  a  spiritual  body ,  as  the  first  again  rising 
of  dead  men.  Then  how  say  the  hypocrites  that  take  on 
them  to  make  our  Lord's  body  1  Make  they  the  glorified 
body?  Either  make  they  again  the  spiritual  body  which 
is  risen  from  death  to  life?  or  make  they  the  fleshly  body 
as  it  was  before  he  suffered  death?  And  if  they  say  also 
that  they  make  the  spiritual  body  of  Christ,  it  may  not  be 
so,  for  what  Christ  said  and  did,  he  did  as  he  was  at  supper 
before  he  suffered  his  passion  ;  as  it  is  written  that  the  spi- 
ritual body  of  Christ  rose  again  from  death  to  life.  Matt, 
xxviii.  Also  that  he  ascended  up  to  heaven,  and  that  he 
will  abide  there  till  he  come  to  judge  the  quick  and  the 
dead.  And  if  they  say  that  they  make  Christ's  body  as  it 
was  before  he  had  suffered  his  passion,  then  must  they  needs 
grant  that  Christ  is  to  die  yet.  For  by  all  Holy  Scriptures 
he  was  promised  to  die,  and  that  he  should  give  lordship  of 
everlasting  life. 

Furthermore,  if  they  say  that  Christ  made  his  body  of 
bread,  I  ask.  With  what  words  made  he  it?  Not  with 
these  words,  "  Hoc  est  corpus  mewn,''''  that  is  to  say  in 
English,  "  This  is  my  body,"  for  they  are  the  words  of 
giving,  and  not  of  making,  which  he  said  after  that  he 
brake  the  bread ;  then  parting  it  among  his  disciples  and 
*  Mortal. 


160  Wickliff. 

apostles.  Therefore  if  Christ  had  made  of  that  bread  his 
body,  [he]  had  made  it  in  his  blessing,  or  else  in  giving  of 
thanks,  and  not  in  the  words  of  giving;  for  if  Christ  had 
spoken  of  the  material  bread  that  he  had  in  his  hands,  when 
he  said,  "  Hoc  est  corpus  mtum^''  "  This  is  my  body;"  it 
was  made  before,  or  else  the  word  had  been  a  lie.  For  if  I 
say,  This  is  my  hand,  and  if  it  be  not  a  hand,  then  am  I  a 
liar,  therefore  seek  carefully  if  ye  can  find  two  words  of 
blessing,  or  of  giving  of  thanks,  wherewith  Christ  made  his 
body  and  blood  of  the  bread  and  wine.  And  that  all  the 
clerks  of  the  earth  know  not,  for  if  ye  might  find  or  know 
those  words,  then  should  ye  wax  great  masters  above  Christ, 
and  then  ye  might  be  givers  of  his  substance,  and  as  fathers 
and  makers  of  him,  and  that  he  should  worship  you,  as  it 
is  written,  Thou  shalt  worship  thy  father  and  mother. 
Exod.  XX.  Of  such  as  desire  such  worship  against  God's 
law,  speaketh  St.  Paul  of  the  man  of  sin  that  enhanceth* 
himself  as  if  he  were  God.  And  he  is  worshipped  over 
all  things  as  God,  and  showeth  himself,  as  he  were  Godi 
Where  our  clergy  are  guilty  in  this,  judge  ye  or  they  that 
know  most,  for  they  say  that  when  ye  have  said,  "  Hoc  est 
corpus  meum,"  that  is  to  say,  "  This  is  my  body;"  which 
ye  call  the  words  of  consecration,  or  else  of  making;  and 
when  they  are  said  over  the  bread,  ye  say,  that  there  is  left 
no  bread,  but  it  is  the  body  of  the  Lord.  But  truly  there 
isf  nothing  but  a  heap  of  accidents,  as  witness  rugged- 
ness,  roundness,  savour,  touching  and  tasting,  and  such 
other  accidents.  Then,  if  thou  sayest  that  the  flesh  and 
blood  of  Christ,  that  is  to  say,  his  manhood,  is  made  more, 
or  increased  by  so  much  as  the  ministration  of  bread  and 
wine  is,  the  which  ye  minister — if  ye  say  it  is  so — then 
thou  must  needs  consent  that  the  thing  which  is  not  God 
to-day  shall  be  God  to-morrow;  yea,  and  that  thing  which 
is  without  spirit  of  life,  but  groweth  in  the  field  by  kind, 
shall  be  God  at  another  time.  And  we  all  ought  to  believe 
that  he  was  without  beginning,  and  without  ending;  and  not 
made,  for  if  the  manhood  of  Christ  were  increased  every  day 
by  so  much  as  the  bread  and  wine  draweth  to  that  ye 
minister,  he  should  increase  more  in  one  day  by  cart  loads 
than  he  did  in  thirty-two  years  when  he  was  here  in  earth.:}: 

*  Advanceth. 

+  So  that  in  the  bread  there  remaineth.     Ed.  1612. 
X  A  plain  artificer,  John  Badby,  a  tailor,  burned  in  Smithfield  in 
1409,  in  the  presence  of  the  prince  of  Wales,  afterwards  Henry  V., 


Wicket,  161 

And  if  thou  makest  the  body  of  the  Lord  in  those  words, 
^^  Hoc  est  corpus  meum;^^  that  is  to  say,  "This  is  my 
body."  And  if  thou  mayest  make  the  body  of  the  Lord  in 
those  words,  "  This  is  my  body,"  thou  thyself  must  be  the 
person  of  Christ,  or  else  there  is  a  false  God ;  for  if  it  be 
thy  body  as  thou  sayest,  then  is  it  the  body  of  a  false  knave 
or  of  a  drunken  man,  or  of  a  thief,  or  of  a  lecherer  or  full 
of  other  sins,  and  then  there  is  an  unclean  body  for  any 
man  to  worship  for  God !  For  even  if  Christ  had  made  there 
his  body  of  material  bread  in  the  said  words,  as  I  know 
they  are  not  the  words  of  making,  what  earthly  man  had 
power  to  do  as  he  did?  For  in  all  holy  Scripture,  from  the 
beginning  of  Genesis  to  the  end  of  the  Apocalypse,  there 
are  no  words  written  of  the  making  of  Christ's  body;  but 
there  are  written  that  Christ  was  the  Son  of  the  Father,  and 
that  he  was  conceived  of  the  Holy  Ghost,  and  that  he  took 
flesh  and  blood  of  the  virgin  Mary,  and  that  he  was  dead, 
and  that  he  rose  again  from  death  on  the  third  day,  and 
that  he  ascended  to  heaven  very  God  and  man,  and  that 
we  should  believe  in  all  Scriptures  that  are  written  of  him, 
anri  that  he  is  to  come  to  judge  the  quick  and  the  dead, 
and  that  the  same  Christ  Jesus,  King  and  Saviour,  was  at 
the  beginning  with  the  Father  and  the  Holy  Ghost,  making 
all  things  of  nought,  both  heaven  and  earth,  and  all  things 
that  are  therein;  working  by  word  of  his  virtue,*  for  he 
said,  Be  it  done,  and  it  was  done.  Gen.  i.,  whose  works 
never  earthly  man  might  comprehend,  either  make.  And 
yet  the  words  of  the  making  of  these  things  are  written  in 
the  beginning  of  Genesis,  even  as  God  spake  them ;  and  if 
ye  cannot  make  the  work  that  he  made,  and  have  the  word 
by  which  he  made  it,  how  shall  ye  make  him  that  made 
the  works]  You  have  no  words  of  authority  or  power  left 
you  on  earth  by  which  ye  should  do  this,  but  ye  have 
feigned  this  craft  of  your  false  errors,  which  some  of  you 
understand  not;  for  it  is  prophesied,  Isaiah  vi.  xHi.,  Matt, 
xiii.,  Luke  viii.,  and  Mark  iv.  They  shall  have  eyes  and 
see  not,  and  ears  and  hear  not;  and  shall  see  prophecies, 
and  shall  not  understand,  lest  they  be  converted;  for  I  hide 
them  from  the  hearts    of  those  people;    their  hearts  are 

argued  with  his  judges  that  John  the  baker  of  Bristol  had  as  much 
power  to  make  such  a  body  of  Christ,  as  any  priest  whatever.  Also 
that  if  every  wafer  consecrated  at  the  altar  were  the  Lord's  body, 
there  were  at  that  time  twenty  thousand  gods  in  England.  But  he 
believed,  he  said,  in  one  Lord  God  omnipotent,  in  Trinity. 
*  Power. 

14* 


162  Wlcklif. 

greatly  fatted.  And  this  thing  is  done  to  you  for  the  wick- 
edness of  your  errors  in  unbelief;  therefore  be  ye  convert- 
ed from  the  worst  sin,  as  it  is  written,  When  Moses  was  in 
the  hill  with  God,  Exod.  xxxii.,  the  people  made  a  calf  and 
v/orshipped  it  as  God.  And  God  spake  to  Moses,  Go,  for 
the  people  have  done  the  worst  sin  to  make  and  worship 
alien  gods. 

But  now  I  shall  ask  you  a  word ;  answer  ye  me,  Whe- 
ther is  the  body  of  the  Lord  made  at  once  or  at  twice?  Is 
both  the  flesh  and  the  blood  in  the  host  of  the  bread?  or 
else  is  the  flesh  made  at  one  time,  and  the  blood  made  at 
other  time;  that  is  to  say  the  wine  in  the  chalice?  If  thou 
wilt  say  it  is  full  and  wholly  the  manhood  of  Christ  in  the 
host  of  bread,  both  flesh  and  blood,  skin,  hair,  and  bones, 
then  makest  thou  us  to  worship  a  false  god  in  the  chalice, 
which  is  unconjured  when  ye  worship  the  bread;  and  if  ye 
say  the  flesh  is  in  the  bread,  and  the  blood  in  the  wine, 
thf^'n  thou  must  grant,  if  thy  craft  be  true,  as  it  is  not  in- 
deed, that  the  manhood  of  Christ  is  parted,  and  that  he  is 
made  at  two  times.  For  first  thou  takest  the  host  of  bread, 
or  a  piece  of  bread,  and  makest  it  as  ye  say,  and  the  inno- 
cent people*  worship  it.  And  then  thou  takest  to  thee  the 
chalice,  and  likewise  marrest,  makest,  I  would  have  said, 
the  blood  in  it,  and  then  they  worship  it  also,  and  if  it  be 
so  as  I  am  sure  that  the  flesh  and  blood  of  Christ  ascend- 
ed, then  are  ye  false  harlotsf  to  God  and  to  us ;  for  when 
we  shall  be  houselledij:  ye  bring  to  us  the  dry  flesh,  and  let 
the  blood  be  away ;  for  ye  give  us  after  the  bread,  wine 
and  water,  and  sometimes  clean  water  unblessed,  or  rather 
conjured,  by  the  virtue  of  your  craft;  and  yet  ye  say,  un- 
der the  host  of  bread  is  the  full  manhood  of  Christ.  Then 
by  your  own  confession  must  it  needs  be  that  we  worship  a 
false  god  in  the  chalice,  which  is  unconjured  when  we 
worship  the  bread,  and  worship  the  one  as  the  other;  but 
where  find  ye  that  ever  Christ  or  any  of  his  disciples 
taught  any  man  to  worship  this  bread  or  wine? 

Therefore,  what  shall  we  say  of  the  apostles  that  were  so 
much  with  Christ,  and  were  called  by  the  Holy  Ghost; 
had  they  forgotten  to  set  it  in  the  creed  when  they  made 
it,  which  is  Christian  men's  belief?  Or  else  we  might  say 
that  they  knew  no  such  God,  for  they  believe  in  no  more 
gods  but  in  Him  that  was  at  the  beginning,  and  made  of 

*  Simple,  ijrnorant  people.  t  False  servants,  cheats, 

t  Receive  the  sacrament. 


\ 


1 


Wicket.  163 

nought  all  things  visible  and  invisible,  Heb.  i.  Ps.  cii.,  which 
Lord  took  flesh  and  blood,  being  in  the  virgin,  the  same 
God.  But  ye  have  many  false  ways,  to  beguile  the  inno- 
cent people  with  sleights  of  the  fiend. 

For  ye  say  that  in  every  host  each  piece  is  the  whole 
manhood  of  Christ,  or  full  substance  of  him.  For  ye  say 
as  a  man  may  take  a  glass,  and  break  the  glass  into  many 
pieces,  and  in  every  piece  properly  thou  mayest  see  thy 
face,  and  yet  thy  face  is  not  parted.  So  ye  say  the  Lord's 
body  is  in  each  host  or  piece,  and  his  body  is  not  parted. 
And  this  is  a  full  subtle  question  to  beguile  an  innocent 
fool,  but  will  ye  take  heed  of  this  subtle  question,  how  a 
man  may  take  a  glass  and  behold  the  very  likeness  of  his 
own  face,  and  yet  it  is  not  his  face,  but  the  likeness  of  his 
face?  for  if  it  were  his  very  face,  then  he  must  needs  have 
two  faces,  one  on  his  body  and  another  in  the  glass!  And 
if  the  glass  were  broken  in  many  places,  so  there  should  be 
many  faces  more  by  the  glass  than  by  the  body,  and  each 
man  shall  make  as  many  faces  to  them  as  they  would ;  but 
as  ye  may  see  the  mind  or  likeness  of  your  face,  which  is  not 
the  very  face,  but  the  figure  thereof,  so  the  bread  is  the  figure 
or  mind  of  Christ's  body  in  earth,  and  therefore  Christ  said, 
As  oft  as  ye  do  this  thing  do  it  in  mind  of  me,  Luke  xxii. 

Also  ye  say  this.  As  a  man  may  light  many  candles  at 
one  candle,  and  yet  the  light  of  that  candle  is  never  the 
more  nor  ever  the  less.  So  ye  say  that  the  manhood  of 
Christ  descendeth  into  each  part  of  every  host,  and  the 
manhood  of  Christ  is  never  the  more  nor  less.  Where 
then  becometh  your  ministrations?  For  if  a  man  light 
many  candles  at  one  candle,  as  long  as  they  burn  there 
will  be  many  candles  lighted,  and  as  well  the  last  candle 
as  the  first;  and  so  by  this  reason,  if  ye  shall  fetch  your 
word  at  God,  and  make  God,  there  must  needs  be  many 
gods,  and  that  is  forbidden  in  the  first  commandment, 
Exod.  XX.  And  as  for  making  more^  either  making  less,  of 
Christ's  manhood,  it  lieth  not  in  your  power  to  come  there 
nigh,  neither  to  touch  it,  for  it  is  ascended  into  heaven  in  a 
spiritual  body.  Matt,  xxviii.,  which  he  suffered  not  Mary 
Magdalen  to  touch,  when  her  sins  were  forgiven  to  her. 

Therefore  all  the  sacraments  that  are  left  here  in  earth 
are  but  minds  of  the  body  of  Christ,  for  a  sacrament  is  no 
more  to  say  but  a  sign  or  mind  of  a  thing  passed,  or  a 
thing  to  come ;  for  when  Jesus  spake  of  the  bread,  and  said 
to  his  disciples,  Luke  xxii.,  As  ye  do  this  thing,  do  it  in 


164  Wickliff. 

mind  of  me,  it  was  set  for  a  mind  of  good  things  passed 
of  Christ's  body ;  but  when  the  angel  showed  to  John, 
Apocalypse  xvii.,  the  sacraments  of  the  woman  and  of  the 
beast  that  bare  her,  it  was  set  for  a  mind  of  evil  things  to 
come  on  the  face  of  the  earth,  and  great  destroying  of  the 
people  of  God.  And  in  the  old  law  there  were  many  figures 
or  minds  of  things  to  come.  For  before  Christ,  circumci- 
sion was  commanded  by  a  law ;  and  he  that  kept  not  the 
law  was  slain.  And  yet  St.  Paul  saith,  Rom.  ii..  And 
neither  is  it  circumcision  that  is  openly  in  the  flesh,  but  he 
that  is  circumcised  of  heart  in  spirit,  not  the  letter  whose 
praising  is  not  of  men,  but  of  God.  Peter  saith  in  the 
third  chapter  of  his  epistle.  And  so  baptism  of  like  form 
maketh  not  us  safe,  but  the  putting  away  of  the  fillhiness 
of  the  flesh,  and  the  having  of  good  conscience  in  God  by 
the  again  rising  of  our  Lord  Jesus  Christ  from  death,  that 
we  should  be  made  heirs  of  everlasting  life,  he  went  up  into 
heaven,  and  angels,  and  powers,  and  virtues,  are  made  sub- 
jects to  him. 

And  also  the  Scripture  saith  of  John  Baptist,  Matt,  iii., 
that  he  preached  in  the  wilderness  and  said,  A  stronger 
than  I  shall  come  after  me,  and  I  am  not  worthy  to  kneel 
down  and  unlace  his  shoe ;  and  yet  Christ  said  that  he  was 
more  than  a  prophet.  See  also  Isaiah  xl.  Matt,  xi..  How  may 
ye  then  say  that  ye  are  worthy  to  make  his  body,  and  yet 
your  works  bear  witness  that  ye  are  less  than  the  prophets, 
for  if  ye  were  not,  ye  should  not  teach  the  people  to  worship 
the  sacraments  or  minds*  of  Christ  for  Christ  himself;  which 
sacraments  or  figures  are  lawful  as  God  taught  them  and 
left  them  unto  us,  as  the  sacrifices  or  minds  of  the  old  law 
were  full  good.  As  it  is  written.  They  that  kept  them 
should  live  in  them,  Paul,  Rom.  x.  And  so  the  bread  that 
Christ  brake  was  lefi;  to  us  for  mind  of  things  passed  for  the 
body  of  Christ,  that  we  should  believe  he  was  a  very  man  in 
kind  as  we  are,  but  as  God  in  power,  and  that  his  manhood 
was  sustained  by  food  as  ours.  For  St.  Paul  saith  he  was 
very  man,  and  in  form  he  was  found  as  man.  And  so  we 
must  believe  that  he  was  very  God  and  very  man  together, 
and  that  he  ascended  up  very  God  and  very  man  to 
heaven,  and  that  he  shall  be  there  till  he  come  to  doom  the 
world.  And  we  may  not  see  him  bodily,  being  in  this  life, 
as  it  is  written  Peter  i.  For  he  sayeth.  Whom  ye  have  not 
ye  love,  into  whom  ye  now  not  seeing  believe.  And  John 
*  Remembrances. 


Wicket.  165 

saith  in  the  first  chapter  of  his  gospel,  No  man  saw  God  ; 
none  but  the  only  begotten  Son  that  is  in  the  bosom  of  the 
Father,  he  hath  told  it  out.  And  John  saith  in  his  first 
epistle,  the  third  chapter,  Every  man  that  sinneth  seeth  not 
him,  neither  knovveth  him.  By  what  reason  then  say  ye 
that  are  sinners,  that  ye  make  God?  truly  this  must  needs 
be  the  worst  sin,  to  say  that  ye  make  God,  and  it  is  the 
abomination  of  discomfort,  that  is  said  in  Daniel  the  pro- 
phet to  be  standing  in  the  holy  place;  he  that  readeth  let 
him  understand. 

Also  Luke  saith,  chap,  xxii.,  that  Christ  took  the  cup 
after  that  he  had  supped,  and  gave  thanks  and  said,  This 
cup  is  the  new  testament  in  my  blood  that  shall  be  shed 
into  the  remission  of  sins  for  man.  Now,  what  say  ye ;  the 
cup  which  he  said  was  the  new  testament  in  his  blood,  was 
it  a  material  cup  in  which  the  wine  was  that  he  gave  his  dis- 
ciples wine  of,  or  was  it  his  most  blessed  body  in  which 
the  blessed  blood  was  kept  till  it  was  shed  out  for  the  sins 
of  them  that  should  be  made  safe  by  his  passion.  Needs 
must  we  say  that  he  spake  of  his  holy  body,  as  he  did  when 
he  called  his  passion  or  suffering  in  body  a  cup,  when  he 
prayed  to  his  Father,  before  he  went  to  his  passion.  Matt. 
xxvi.,and  said.  If  it  be  possible  that  this  cup  pass  from  me, 
but  if  thou  wilt  that  I  drink  it,  thy  will  be  done.  He  spake 
not  here  of  the  material  cup  in  which  he  had  given  his  dis- 
ciples drink ;  for  it  troubled  not  him,  but  he  prayed  for  his 
great  sufferance  and  bitter  death,  the  which  he  suffered  for 
our  sins  and  not  for  his  own.  And  if  he  spake  of  his  holy 
body  and  passion  when  he  said.  This  cup  is  the  new  testa- 
ment in  my  blood,  so  he  spake  of  his  holy  body,  when  he 
said.  This  is  my  body  which  shall  be  given  for  you,  and  not 
of  the  material  bread  which  he  had  in  his  hand.  x\lso  in 
another  place  he  calleth  his  passion  a  cup.  Matt,  xx.,  where 
the  mother  of  Zebedee's  sons  came  to  him,  and  asked  of 
him  that  her  two  sons,  when  he  came  to  his  kingdom,  might 
sit  one  on  his  right  side,  and  one  at  his  left  side.  And  he 
answered  and  said.  Woman,  thou  wettest  not  what  thou 
asketh;  then  he  said  to  them.  May  ye  drink  of  the  cup  that 
I  shall  drink  1  and  they  said.  Yea,  Lord.  And  he  said. 
Ye  shall  drink  of  my  cup,  but  to  sit  on  my  right  hand  or 
left  hand  it  is  not  mine  to  give,  but  to  the  Father  it  is  proper. 
But  in  that  he  said.  Ye  shall  drink  of  my  cup,  he  promised 
them  to  suffer  tribulation  of  this  world  as  he  did,  by  the 
which  they  should  enter  into  life  everlasting,  and  to  be  both 
on  his  right  hand.    And  thus  ye  may  see  that  Christ  spake 


166  Wicklif. 

not  of  the  material  cup,  neither  of  himself,  nor  of  his 
apostles,  neither  of  material  bread,  neither  of  material  wine. 
Therefore  let  every  man  wisely,  with  meek  prayers  and  great 
study,  and  also  charity,  read  the  words  of  God  and  Holy 
Scriptures ;  but  many  of  you  are  like  the  mother  of  Zebe- 
dee's  sons,  to  whom  Christ  said.  Thou  knowest  not  what 
thou  askest.  So,  many  of  you  know  not  what  ye  ask,  nor 
what  you  do;  for  if  ye  did,  ye  would  not  blaspheme  God  as 
ye  do,  to  set  an  alien  god  instead  of  the  living  God.  Also 
Christ  saith,  John  xv.,  I  am  a  very*  vine;  wherefore  then 
worship  ye  not  the  vine  for  God,  as  ye  do  the  bread  ? 
Wherein  was  Christ  a  very  vine,  or  wherein  was  the  bread 
Christ's  body,  in  figurative  speech,  which  is  hidden  to  the  un- 
derstanding of  sinners?  Then  if  Christ  became  not  a  material, 
or  an  earthly  vine,  neither  did  a  material  vine  become  the 
body  of  Christ.  So  neither  the  bread,  material  bread,  was 
changed  from  its  substance  to  the  flesh  and  blood  of  Christ. 

Have  ye  not  read  in  John  the  second,  when  Christ  came 
into  the  temple,  they  asked  of  him  what  token  he  would 
show,  that  they  might  believe  him.  And  he  answered 
them.  Cast  down  this  temple,  and  in  three  days  I  shall 
raise  it  again;  which  words  were  fulfilled  in  his  rising 
again  from  death;  but  when  he  said.  Undo  this  temple, 
in  that  that  he  said  this,  they  were  in  error,  for  they  under- 
stood it  fleshly,  and  had  supposed  that  he  had  spoken  of 
the  temple  of  Jerusalem,  because  he  stood  in  it.  And 
thereof  they  accused  him  at  his  passion  full  falsely.  Matt, 
xxvi.  For  he  spake  of  the  temple  of  his  blessed  body, 
which  rose  again  in  the  third  day.  And  right  so  Christ 
spake  of  his  holy  body  when  he  said.  This  is  my  body 
which  shall  be  given  for  you,  Luke  xxii.,  which  was  given 
to  death,  and  to  rising  again  to  bliss,  for  all  that  shall  be 
saved  by  him.  But  like  as  they  accused  him  falsely  of 
the  temple  of  Jerusalem,  so  now-a-days  they  accuse  falsely 
against  Christ,  and  say  that  Christ  spake  of  the  bread  that 
he  brake  amongst  his  apostles;  for  in  that  Christ  said  this, 
they  are  deceived,  take  it  fleshly,  and  turn  it  to  the  material 
bread,  as  the  Jews  did  to  the  temple  ;  and  on  this  false  un- 
derstanding they  make  abomination  of  discomfort,  as  is 
said  by  Daniel  the  prophet,  and  in  Matthew  xxiv.,  to  be 
standing  in  the  holy  place;  he  that  readeth  let  him  under- 
stand. 

Now  therefore  pray  we  heartily  to  God,  that  this  evil 
time  may  be  made  short  for  the  chosen  men,  as  he  hath 
*  True. 


Note  on  Transuhstantiation,  167 

promised  in  his  blessed  gospel,  Matt.  xxiv.  And  the  laroe 
and  broad  way  that  leadeth  to  perdition  may  be  stopped, 
and  the  strait  and  narrow  way  that  leadeth  to  bliss  may  be 
made  open  by  holy  Scriptures,  that  we  may  know  which  is 
the  will  of  God,  to  serve  him  in  truth  and  holiness  in  the 
dread  of  God,  that  we  may  find  by  him  a  way  of  bliss 
everlasting.     So  be  it. 


NOTE  ON  THE    DOCTRINE  OF  TRANSUBSTANTIATION. 

As  WicklifF  lived  before  the  council  of  Trent,  it  may  be  desirable 
to  state  the  doctrine  of  transuhstantiation  as  set  forth  by  the  church 
of  Rome  in  his  days.  This  may  best  be  done  by  inserting  the  decree 
of  the  fourth  council  of  Lateran,  a.  d.  1215,  wherein  that  doctrine 
was  commanded  to  be  believed  as  an  article  of  faith.  It  is  as  fol- 
lows : — "  There  is  one  universal  (catholic)  church  of  the  faithful, 
out  of  which  no  one  whatever  can  be  saved.  In  which  Christ  Jesus 
himself  is  the  priest  and  the  sacrifice,  whose  body  and  blood  are 
truly  contained  in  the  sacrament  of  the  altar,  under  the  forms  of 
bread  and  wine;  the  bread  being  transubstantiated  into  the  body, 
and  the  wine  into  tlie  blood,  by  tlie  divine  power,  so  that  for  the  ac- 
complishing the  mystery  of  unity,  we  may  receive  of  liis  nature  that 
which  he  received  of  ours."  The  term  "  transuhstantiation"  was 
then  first  introduced. 

This  change  or  transuhstantiation  was  declared  to  take  place  when 
the  priest  pronounces  "  the  words  of  consecration,"  Hoc  est  enira 
corpus  meum,  or,  For  this  is  my  body.  Then  the  whole  substance 
of  bread  is  supposed  to  depart,  and  the  whole  substance  of  Christ, 
(or,  according  to  the  council  of  Trent,  "  the  true  body  and  the  true 
blood,  with  his  soul  and  divine  nature,")  takes  its  place,  while  the 
form  and  appearance  (or  accidents,  as  they  are  termed)  of  bre:id  still 
remain!  The  absurdity  of  this  doctrine  was  carried  still  farther 
shortly  after,  and  it  was,  and  is  still  asserted  by  the  church  of  Rome, 
that  the  body  and  blood,  soul  and  divinity  of  our  Lord,  "  the  entire 
Christ,"  exist  equally  under  each  species,  (the  bread  and  the  wine,) 
and  in  each  particle  of  each  species.  And  that  the  articles  thus 
consecrated,  are  to  be  worshipped  "  with  the  same  adoration  that  is 
paid  to  the  Deity." 

This  doctrine  necessarily  implies  a  rejection  of  the  one  sacrifice 
of  Christ  upon  the  cross,  Heb.  ix.,  it  maintains  that  a  continual  re- 
petition of  this  sacrifice  is  necessary  for  the  salvation  of  the  faithful, 
which  sacrifice  cannot  be  offered  without  the  intervention  of  an  or- 
der  of  men,  who  are  consecrated  to  the  priesthood  by  the  pope  or 
his  immediate  instruments,  who  are  allowed  to  require  payment  for 
making  this  sacrifice,  and  who,  by  having  the  power  of  thus  making 
Christ  vested  in  them,  become  an  order  of  beings  superior  to  man- 
kind, and  therefore  are  themselves  actually  to  be  considered  as  ob- 
jects  of  worship ! 

Without  entering  into  argument  to  show  that  the  doctrine  of  tran- 


168  Wicklif, 

substantiation  is  opposed  to  reason,  to  Scripture,  and  to  the  history 
of  the  primitive  church,  we  may  observe  that  the  brief  notice  just 
given,  shows  that  it  is  an  idolatrous  doctrine.  As  such  it  was  view- 
ed by  every  reformer  from  Wickliff  to  Jewell,  and  from  their 
writings  it  will  abundantly  be  seen,  that  in  the  discussion  of  this 
question  in  reality  all  the  scriptural  doctrines  of  salvation  were  in- 
volved. 

Wickliff  was  one  of  the  first  who  opposed  this  error;  with  scholars 
he  treated  it  as  a  scholastic  question,  and  refuted  them  on  their  own 
grounds ;  the  unlearned  he  supplied  with  plain  arguments,  as  in  the 
preceding  treatise,  showing  that  this  tenet  was  opposed  both  to  the 
words  of  Scripture,  and  to  common  sense.  The  papists,  on  the  other 
hand,  were  fully  aware  of  the  importance  of  this  novel  doctrine  to 
the  false  and  usurped  authority  of  their  church.  They  endeavoured 
to  prevent  the  progress  of  the  truth  by  every  means  in  their  power. 
To  convince  the  unlearned  they  had  recourse  to  barefaced  impos- 
tures, as  appears  from  the  following  story,  in  which  one  instance  is 
thus  recorded  by  Knighton,  their  own  annalist  of  that  period. 

John  Kilingham,  or  Cunningham,  was  provincial  of  the  Carmelite 
friars  in  England  and  Ireland.  He  was  a  warm  opponent  of  Wick- 
liff, and  preached  at  the  church  of  the  preaching  friars  in  1382,  at 
the  close  of  the  procession  which  archbishop  Courtney  ordered  to  be 
made  after  the  condemnation  of  the  Reformer's  conclusions.  At 
this  sermon  was  present  a  knight  named  Cornelius  Cloune,  who  was 
said  to  be  a  great  favourer  of  Wickliff's  opinions  respecting  the  sa- 
crament of  the  altar,  that  it  remained  true  material  bread. 

The  next  day,  the  knight  went  to  the  same  clmrch  to  hear  mass, 
which  was  celebrated  by  one  of  the  friars.  When  the  friar  broke 
the  host,  or  consecrated  wafer,  into  three  parts  as  usual,  the  knight 
saw  in  the  hands  of  the  friar,  real  flesh,  raw  and  bloody,  divided 
into  three  parts.  The  knight,  full  of  wonder  and  amazement,  as 
well  he  might  be,  called  his  squire,  that  he  might  see  it  also,  but  he 
saw  nothing  more  than  usual.  But  the  knight,  in  the  third  piece, 
which  ought  likewise  to  be  put  into  the  chalice,  in  the  middle  of  it 
saw  this  name,  IHESUS,  written  in  letters  of  flesh,  all  raw  and 
bloody,  which,  as  the  writer  properly  observes,  was  very  wonderful 
to  behold !  The  next  day  was  the  festival  of  the  Holy  Trinity,  when 
the  friar  preached  at  Paul's  cross,  and  told  this  story  to  all  the  peo- 
ple. After  the  sermon  was  done,  the  knight  attested  the  truth  of  it, 
promising  that  he  would  fight  and  die  in  that  cause,  for  that  in  the 
sacrament  of  the  altar  there  was  the  very  body  of  Christ,  and  not 
bread  only,  as  he  himself  had  before  believed. 

Upon  such  a  figment  it  is  unnecessary  to  make  any  comment,  or 
to  try  the  miracle  by  the  rules  deduced  from  Scripture.  The  Romish 
legends  contain  many  other  stories  somewhat  similar,  of  nuns  be- 
holding the  wafer  changed  into  the  appearance  of  infants,  the  wafers 
bleeding  when  stabbed  by  Jews  and  infidels,  of  adoration  paid  to 
them  by  bees,  asses,  dogs,  and  other  animals,  &c.  &c. 


TWELVE  LETTINGS*  OF  PRAYER. 


{From  a  MS.  in  the  British  Museum.) 


Here  follow  twelve  lettings*  of  prayer,  whereby  men  may 
know  better  why  men  are  not  heard  in  their  prayer  of  God, 
alway,  when  they  pray. 

THE    TWELVE    LETTINGS    OF    PRAYER. 

The  first  letting  of  prayer,  is  the  sin  of  him  that  prayeth. 
In  Isaiah  i.,  God  saith  thus.  When  ye  make  many  prayers 
I  shall  not  hear,  for  your  hands  are  full  of  blood.  That  is, 
your  works  are  full  of  sin.  And  in  Isaiah  lix.,  Your  wick- 
ednesses have  made  departing  betwixt  you  and  your  God; 
and  your  sins  have  hid  his  face  from  you,  that  he  should 
not  hear.  And  in  Jeremiah  v.,  Our  sins  have  forbodef  God 
from  us.  And  in  Lamentations  iii..  We  have  done  wickedly, 
and  have  deserved  vengeance;  therefore  thou  mayest  not 
be  prayed,  that  is,  pleased  by  our  prayer.  And  oft  thou 
hast  set  a  cloud  against  thee,  that  a  prayer  pass  not.  And 
in  John  ix.,  the  blind  man  saith  thus.  We  know  that  God 
heareth  not  sinners;  that  is,  who  travail  not  to  amend 
them.  And  David  saith  in  the  Psalter,  If  I  beheld  wick- 
edness in  my  heart,  that  is  to  say,  If  I  loved  wickedness, 
God  shall  not  hear.  And  St.  Gregory  saith,  When  he  that 
displeaseth  is  sent  for  to  pray,  the  soul  of  him  that  is  wroth, 
is  sore  stirred  to  worse  things,  that  is,  to  more  vengeance. 

The  second  letting  is,  the  doubt  of  him  that  prayeth.  In 
James  i.,  it  is  said.  Let  a  man  ask  in  faith,  nothing  doubt- 
ing, for  he  that  doubteth  is  like  to  the  wave  of  the  sea 
which  is  driven  of  the  wind,  and  borne  about.  Let  that 
man  guess  not  that  he  shall  get  any  thing  of  the  Lord. 
And  Bernard  saith.  He  is  proved  unworthy  to  have  hea- 
venly blessings,  that  asketh  of  God  with  doubtful  desire. 

The  third  letting  is  this,  that  a  man  asketh  not  that  which 
ought  to  be  asked.  For  why?  That  which  is  asked  is  vile, 
or  it  is  not  speedful  J  to  him  that  asketh.     In  John  xvi., 

*  Hinderances.    t  Forbidden,  separated.     %  Serviceable,  useful. 
WICKLIFF.  15  169 


170  WicUiff, 

Christ  saith  to  his  disciples,  Till  now  ye  asked  not  any  thing 
in  my  name.  In  Matthew  xx.,  it  is  said,  Ye  know  not  what 
ye  ask.  Oft  the  church  is  not  heard,  when  it  asketh  that 
tribulations  be  put  away.  In  Isaiah  xxvi.,  God  saith  thus, 
Have  we  mercy  of  the  unpiteous  man,  and  he  shall  not  learn 
to  do  rightfulness.  This  is  said  in  scorn ;  as  if  God  said 
to  his  angels.  Suffer  we  the  unpiteous  man  have  lust  in  this 
life,  and  to  perish  in  evil  death ;  for  he  will  not  learn  to  do 
rightfulness,  but  grudgeth  and  blasphemeth  God.  Also  in 
James  iv.,  it  is  said.  Ye  ask  and  take  not,  for  ye  ask  evil. 
Isidore  saith.  Many  that  pray,  are  not  heard  at  their  will, 
for  God  purveyetb  better  things  for  them  than  they  ask. 
As  it  is  wont  to  fall  to  little  children,  who  in  schools  pray 
God  that  they  be  not  beaten ;  but  the  effect  of  their  prayer 
is  not  given  unto  them. 

The  fourth  letting  is,  unworthiness  of  him  for  whom  we 
pray.  For  God,  in  Jeremiah  vii.  xi.,  saith.  Pray  not  thou 
for  this  people,  and  take  thou  not  praising;  that  is,  sacri- 
fice of  praising  and  prayer  for  them ;  neither  against  and 
thou  me,  for  I  shall  not  hear  thee.  And  in  Jeremiah  xv., 
God  saith  thus.  Though  Moses  and  Samuel  stand  before 
me,  my  will  is  not  to  this  people ;  cast  them  out  from  my 
face  and  go  they  out. 

The  fifth  letting  is,  the  multitude  of  evil  thoughts.  In 
Genesis  xv.,  Abraham  drove  away  the  birds;  that  is,  he 
that  prayeth  shall  drive  away  evil  thoughts. 

The  sixth  letting  is,  despising  of  God's  law.  In  Pro- 
verbs xxviii.,  God  saith.  The  prayer  of  him  that  boweth 
away  his  ear,  that  he  hear  not  the  law  of  God,  shall  be 
abominable,  or  cursed.  And  in  Proverbs  i..  They  shall  call 
me  to  help,  saith  God,  and  I  shall  not  hear  them ;  for  they 
hated  teaching  and  chastising. 

The  seventh  letting  is,  hardness  of  soul ;  and  this  is  on 
two  manners.  Some  is  hardness  against  poor  men,  of  which 
it  is  said  in  Proverbs  xxi.,  If  a  man  stoppeth  his  ear  at  the 
cry  of  a  poor  man,  he  shall  cry  and  he  shall  not  be  heard. 
Another  hardness  is  to  them  that  have  trespassed,  when  a 
man  will  not  forgive  to  them.  In  Mark  xi.,  Christ  saith, 
When  ye  stand  to  pray,  forgive  ye,  if  ye  have  any  thing 
against  any  man ;  that  also  your  Father  which  is  in  heaven, 
forgive  to  you  your  sins.  That  if  ye  forgive  not  to  men, 
neither  shall  your  Father  forgive  to  you  your  sins.  And 
the  same  sentence  is  told  in  Matthew  vi. 

The  eighth  letting  is,  increasing  of  sin.     David  saith  to 


Tioelve  letting s  of  Prayer*  171 

God,  They  that  draw  themselves  far  from  thee,  shall  perish. 
In  James  iv.,  he  saith.  Nigh  ye  to  God,  and  he  shall  nigh 
to  you.  He  nigheth  to  God,  that  ceaseth  of  evil  work. 
Of  this  letting,  and  of  that  which  goeth  before,  Isidore 
touches,  and  saith  thus,  "  In  two  manners  a  prayer  is  letted, 
that  a  man  may  not  get  the  things  that  are  asked ;  one  is, 
if  a  man  do  yet  evils,  that  is,  wilfully  continueth  in  sin ; 
and  the  other  is,  if  he  forgive  not  sin  to  man  that  trespass- 
eth  to  him. 

The  ninth  letting  is,  suggestions  of  the  devil ;  that  with- 
draw many  men  from  prayer. 

The  tenth  letting  is,  littleness  of  desire.  Augustine  saith, 
"  God  keepeth  that  thing  from  thee,  which  he  will  not  give 
soon  to  thee,  that  thou  learn  to  desire  great  things."  Gregory 
saith,  in  his  Moralis,  "  If  we  by  mouth  ask  everlasting  life, 
and  desire  not  in  heart,  we  that  cry  are  still  and  dumb." 
David  saith,  I  was  still  the  while  I  cried  all  day. 

The  eleventh  letting  is,  the  impatience  of  him  that  asketh. 
In  1  Sam.  xxviii.,  Saul  asked  counsel  of  the  Lord,  and  he 
answered  not  Saul.  And  Saul  said.  Seek  ye  to  me  a  woman 
that  hath  an  unclean  spirit. 

The  twelfth  letting  is,  the  default  of  perseverance  in  prayer. 
In  Luke  xi.,  Christ  saith.  If  a  man  continueth  knocking 
at  the  gate,  the  friend,  that  is,  God,  shall  rise  and  give  him 
as  many  loaves  as  he  needeth.  Augustine  saith,  "  If 
prayer  is  not  removed,  be  thou  secure  that  mercy  is  not  re- 
moved." But  here  take  heed  that  prayer  stand  most  in 
good  living;  that  the  prayer  with  mouth  accord  with  the 
deed,  and  so  continue,  and  thou  shalt  take.  Therefore 
Christ  saith,  in  Luke  xviii.,  It  behoveth  to  pray  ever  and 
cease  not.  Augustine  saith,  "  As  long  as  thou  hast  holy 
desire,  and  livest  after  God's  law  in  charity,  thou  prayest 
ever  well.  And  if  thou  livest  in  gluttony,  or  in  other  great 
sins,  how  many  prayings  soever  thy  tongue  soundeth,  thy 
life  blasphemeth,  that  is  scorneth  and  despiseth  God. 

Now  hast  thou  here  twelve  lettings  of  prayer,  well 
grounded  in  Holy  Scripture ;  by  which  it  is  good  before  thy 
prayer  to  search  thy  conscience,  that  thy  prayer  be  not 
hindered  by  any  of  these,  and  so  by  grace  to  have  the  effect 
of  thy  prayer,  and  after  to  come  to  bliss  without  end. 


ANTICHRIST'S 

LABOUR  TO  DESTROY  HOLY  WRIT. 


{From  the  MS.  in  the  Library  of  Corpus  Christi  College,  Cambridge.) 


HOW  ANTICHRIST  AND  HIS  CLERKS  LABOUR  TO  DESTROY 
HOLY  WRIT,  AND  TO  MAKE  CHRISTIAN  MEN  UNSTABLE  IN 
THE  FAITH,  AND  TO  SET  ^HEIR  GROUND  IN  DEVILS  OF 
HELL. 

I.  As  our  Lord  Jesus  Christ  ordained  by  the  writing  of 
the  four  evangelists,  to  make  his  gospel  surely  known,  and 
maintained  against  heretics,  and  men  out  of  the  faith;  so 
the  devil,  even  Satan,  devises  by  antichrist  and  his  worldly 
false  clerks,  to  destroy  holy  writ  and  Christian  men's  belief, 
by  four  accursed  ways  or  false  reasons.  1.  The  church  is 
of  more  authority,  and  more  to  be  believed  than  any  gospel. 
2.  That  Augustine  said  he  would  not  believe  the  gospel  if 
the  church  had  not  taught  him  so.  3.  That  no  man  alive 
knows  which  is  the  gospel,  but  by  the  approving  of  the 
church.  4.  If  men  say  that  they  believe  this  is  the  gospel 
of  Matthew  or  John,  they  ask,  Why  believest  thou  that  this 
is  the  gospel  ?  as  though  they  would  say.  There  is  no  cause 
but  that  the  church  confirmeth  and  teacheth  it. 

These  four  evidences,  and  many  more,  the  fiend  makes,  to 
blind  men  in  their  belief,  that  they  should  not  know  what  is 
sin,  or  what  is  virtue;  which  is  truth,  which  is  falsehood; 
which  is  good,  which  is  evil;  which  are  God's  commands, 
and  which  are  the  fiend's  lies;  thus  to  bring  all  men  blindly 
to  hell  and  their  new  religion.  And  principally  friars  preach 
these  evidences,  and  sow  them  among  ignorant  men  in  the 
country,  to  stop  poor  priests  and  ignorant  men,  that  they 
be  not  hardy  to  speak  of  the  gospel,  holy  writ,  God's  com- 
mandments, joys  of  heaven,  of  sins,  and  of  the  pains  of 
hell,  lest  they  stir  men  to  rise  out  of  their  sins  for  dread  of 
pains,  and  to  live  in  virtuous  life,  to  have  the  bliss  of 
heaven.  And  this  error  in  belief  is  made  and  committed 
by  these  accursed  pharisees  to  magnify  their  new  feigned 
172 


Antichrists  labour  to  destroy  Holy  Writ.       173 

orders,  founded  by  sinful  men,  not  with  Christ's  holy  reli- 
gion, but  more  than  it  or  any  point  of  holy  writ,*  and 
therefore  they  will  not  be  convinced  of  their  pride  and  hy- 
pocrisy, and  forsake  their  covetousness  and  lusts,  and  their 
own  will.  Therefore  they  will  rather  run  to  hell,  and  draw 
all  men  after  them,  advisedly  by  destroying  of  Christian 
faith,  than  come  to  Christ's  holy  religion  with  freedom  of 
the  gospel,  which  is  ordained  of  God,  of  endless  wisdom, 
without  error  of  any  sinful  man.  For  then  they  must  ac- 
knowledge their  falseness  and  hypocrisy,  by  which  they  de- 
ceive Christian  men,  from  the  beginning  of  their  novelties  to 
this  time.  But  Lucifer's  pride,  and  the  coveting  of  worldly 
muck,  and  of  high  estates  of  worldly  worship,  cannot 
suffer  this  meekness,  as  men  dread  full  sorely  through  the 
old  envy  of  Satan,  and  firm  rooting  in  sin. 

II.  Let  us  now  see  this  bringing  in  the  first  accursed 
ground,  that  the  church  is  of  more  authority  and  credence 
than  the  gospel.  They  say  that  Nicodemus  and  many 
more,  wrote  the  gospels  of  Christ's  life  and  his  teaching, 
but  the  church  put  them  away,  and  approved  the  four  gos- 
pels of  Matthew,  Mark,  Luke,  and  John — then  the  church 
might  as  well  have  put  out  the  four,  and  approved  the  other 
gospels  it  since  it  was  in  full  power  of  the  church  to  re- 
prove and  condemn  which  they  would,  and  to  approve,  and 
to  accept,  which  they  liked,  and  therefore  men,  say  they, 
should  believe  the  church  more  than  any  gospel. 

First,  These  crafly  heretics  understand  by  the  church, 
the  pope  of  Rome  and  his  cardinals,  and  the  multitude  of 
worldly  clerks  assenting  to  his  simony,  and  worldly  lord- 
ship, above  all  kings  and  emperors  of  this  world.  For  else 
it  were  not  to  their  purpose  to  magnify  the  church  as  they 
now  do.  True  men  say  that  the  clergy  who  first  were  wise, 
and  holy  of  life,  were  stirred  up  by  the  Holy  Ghost  to  take 
these  four  gospels,  and  they  charge  not  Christian  people 
with  more,  since  these  are  enough  and  profitable  at  the  full, 

*  Thus  Chaucer  describes, 

Instead  of  preaching  and  of  prayers, 

Men  may  give  pence  to  poor  friars, 
t  Respecting  the  fabulous  narratives  here  referred  to,  called  The 
Gospel  of  Nicodemus,  Of  the  infancy  of  Christ,  and  other  similar 
legends,  it  is  sufficient  to  remark  that  their  contents  fully  prove  their 
want  of  authenticity.  This  is  apparent  to  the  most  cursory  reader, 
yet  modern  infidels  have  urged  the  very  same  argument  as  the  popish 
opponents  of  Wickliif !  See  Jones  on  the  Sacred  Canon,  and  Home 
on  the  Scriptures,  for  an  account  of  the  apocryphal  evangelists. 
15* 


174  WicJdiff. 

and  are  figured  in  many  prophecies  of  God's  law.  And 
these  four  witnesses  were  accepted  of  the  Holy  Ghost,  to 
write  these  things  for  man's  instruction,  which  we  may  not 
stay  to  tell  now.  But  certainly  the  church  might  not  have 
put  away  the  gospels,  and  have  accepted  the  others ;  for 
then  it  had  done  against  the  will  of  God,  and  against  the 
truth  of  Jesus  Christ,  and  against  charity  of  the  Holy  Ghost, 
to  put  away  these  witnesses  that  knew  more  of  God's  pu- 
rity, and  were  holier  of  life,  and  to  take  witnesses  not  so 
skilled  in  God's  will,  nor  so  holy  of  life,  nor  so  meek,  nor 
so  stable  in  faith  and  love  of  Jesus  Christ. 

But  these  subtle  heretics  travail  night  and  day,  to  the 
example  of  the  multitude  of  worldly  clerks,  who  are  full 
of  simony,  pride,  covetousness,  gluttony,  lechery,  and  other 
sins,  above  Jesus  Christ  and  his  gospel,  to  have  their  worldly 
life,  pride,  and  lusts  maintained;  that  no  m.an  should  hin- 
der them  in  their  worldly  glory,  nor  deprive  them  of  their 
lusts,  though  they  lie  against  God,  and  slander  his  people. 
For  they  would  make  their  life  and  teachings  to  be  the 
gospel  and  belief  of  Christian  men;  but  where  are  greater 
traitors  to  God  and  his  law,  and  more  perilous  and  false 
prophets  to  Christian  people?  For  God  commandeth,  on 
pain  of  his  great  curse  and  deep  condemnation,  that  no  man 
withdraw  any  point  of  truth  from  his  law,  nor  add  thereto 
any  novelty  that  is  not  approved  of  the  Trinity.  And  Jesus 
Christ  saith,  that  his  gospel  is  an  everlasting  testament;  but 
they  will  undo  it  with  the  vile  breath  of  antichrist's  mouth. 
How  dare  Christian  men  maintain  such  heretics  against 
God's  teaching,  and  the  peace  of  Christian  people?  Such 
wayward  heretics  are  unable  to  rule  prelates,  lords,  and 
commons,  in  confession,  preaching,  and  praying,  and  other 
points  of  their  souls'  health.  For  they  deceive  them  in  faith 
and  good  life,  to  have  their  own  pride  and  covetousness  and 
lusts  borne  up,  and  so  draw  all  men  to  hell,  that  are  ruled 
by  such  false  confessors. 

III.  See  now  the  second  wheel  in  this  devil's  wain.* 
They  bear  upon  Augustine  that  he  saith  thus;  That  he 
would  not  believe  the  gospel  unless  the  church  said  it.  True 
men  being  answered  thus,  suppose  that  Augustine  said  this 
word.  But  he  said  to  this  intent.  That  unless  Christ,  heard 
of  holy  church  and  saints  in  heaven,  and  the  apostles  of 

*  Wagon,  the  cars  or  chariots,  and  wagons  were  then  of  very 
rude  construction,  and  much  alike. 


Antichrists  labour  to  destroy  Holy  Writ.       175 

Christ  that  are  holy  church,  said  and  approved  this  gospel, 
he  would  not  believe  thereto.  And  this  understanding  is 
full  true,  and  reasonable,  and  according  to  the  words  of 
Augustine ;  but  they  understand  them,  that  unless  the  mul- 
titude  of  accursed  wgrldly  clerks  approve  this  for  the  gospel, 
Augustine  would  not  believe  the  gospel  of  Jesus  Christ; 
and  since  Augustine  was,  and  is,  so  great  a  doctor  of  holy 
church,  no  man  should  believe  the  gospel,  unless  the  church 
of  these  prelates  confirm  that  this  is  the  gospel  of  Christ; 
and  unless  the  multitude  of  antichrist's  clerks  approve 
the  gospel  or  truth  of  holy  writ,  no  man  should  hold  the 
gospel,  or  any  command  of  God,  or  maintain  any  truth 
against  antichrist,  and  his  worldly  prelates.  But  what  her- 
esy might  sooner  destroy  Christian  man's  belief?  and  God 
forbid  that  Augustine  were  in  perilous  heresy,  or  any  Chris- 
tian man,  therefore  it  is  leasing*  to  slander  St.  Augustine 
with  this  accursed  error,  to  colour  their  own  false  under- 
standing and  heresy  by  this  holy  doctor. 

For  by  this  accursed  wheel,  antichrist's  clerks  condemn 
Christian  men's  faith,  the  commands  of  God,  and  points  of 
charity,  and  bring  in  their  own  crooked  laws,  to  hold  up  their 
pride  and  covetousness,  and  to  curse  men  for  doing  works 
of  charity.  Men  must  upon  pain  of  damnation  receive  their 
wicked  deeds  as  belief,  and  forsake  the  gospel  of  Christ, 
and  take  fiends'  leasings  instead  of  God's  lore!  And  more 
cursedness  to  destroy  Christian  men's  faith,  than  will  ensue 
from  this  understanding,  no  man  or  fiend  can  imagine  till 
the  day  of  doom.  Therefore,  Christians  should  stand  to  the 
death  for  maintaining  Christ's  gospel  and  true  understand- 
ing thereof,  gotten  by  holy  life  and  great  study,  and  not  set 
their  faith  or  trust  in  sinful  prelates  and  their  clerks,  nor 
in  their  understanding  of  holy  writ.  For  with  their  world- 
ly hfe,  full  of  pride,  covetousness,  gluttony,  idleness,  and 
hawking  and  hunting,  and  playing  at  the  chess,  and  tables; 
riot  and  dancing,  feast  making,  drunkenness  and  lechery, 
they  are  unable  to  perceive  the  truth  of  holy  writ,  and  high 
pureness  of  God.  For<Christ  saith  in  the  gospel,  that  the 
Father  of  heaven  hideth  these  truths  from  worldly  wise  men, 
and  queintjf  and  showeth  them  to  meek  men, as  were  Christ's 
disciples.  And  the  wise  man  saith,  that  wisdom  shall  not 
enter  into  an  evil- willed  man,  for  the  fear  of  God  is  the  be- 
ginning and  plenty  of  wisdom.  If  they  have  not  this  fear, 
then  they  have  not  this  wisdom;  therefore,  it  is  Lucifer's 
*  Falsehood,  lies.  t  Conceited. 


176  Wickliff. 

pride,  and  surpasses  it,  to  constrain  men  to  take  understand- 
ing of  holy  writ,  according  to  the  knowledge  and  wisdom 
of  such  worldly  clerks,  who  are  enemies  of  Christ,  and  his 
law  and  his  servants.  For  they  are  blind  in  God's  law  and 
good  life,  and  lead  blind  men  to  hell,  as  Christ  saith  in  the 
gospel.  For  instead  of  keys  of  heaven,  that  is,  knowledge  of 
holy  writ,  and  power  to  destroy  sin,  and  to  save  Christian 
souls  by  true  teaching  and  good  example,  they  have  igno- 
rance of  God's  law,  and  no  will  to  study  and  live  thereafter; 
but  skill  and  practice  in  their  own  wicked  laws,  for  pride 
and  covetousness,  and  feign  power  of  tyranny  to  stop  true 
men  from  preaching  the  gospel,  and  to  curse  them  if  they 
preach  against  their  will,  and  pursue  them,  and  burn  them, 
and  certainly  these  are  the  keys  of  hell. 

IV.  See  now  the  third  wheel  of  Satan's  car;  these  de- 
ceitful clerks  and  religious  of  Lucifer  say,  that  no  man 
knows  which  is  the  gospel,  but  by  the  approving  and  con- 
firming of  the  church ;  but  true  men  say  that  to  their  un- 
derstanding this  is  full  of  falsehood.  For  Christian  men 
are  certain  of  belief  by  the  gracious  gift  of  Jesus  Christ, 
and  that  this  truth,  taught  by  Christ  and  his  apostles,  is  the 
gospel,  though  all  antichrist's  clerks  cry  ever  so  fast  the 
contrary,  upon  pain  of  curse,  imprisonment,  and  burning. 
And  this  belief  is  not  grounded  on  the  pope  and  his  cardi- 
nals, for  then  it  must  fail  and  be  undone,  as  they  fail  and 
some  time  are  destroyed;  but  it  is  grounded  on  Jesus  Christ, 
God  and  man,  and  on  the  Holy  Trinity.  So  it  may  never 
fail  but  in  default  of  him  that  should  love  God  and  serve 
him,  and  faileth  on  these  two  points.  For  almighty  God, 
and  his  truths,  are  the  foundation  of  Christian  men's  faith. 
And  as  Paul  saith,  other  foundation  may  no  man  set  besides 
that  which  is  set,  that  is,  Jesus  Christ.  Therefore,  though 
antichrist  and  all  his  worldly  clerks  are  buried  deep  in  hell, 
for  their  simony,  pride,  and  covetousness,  and  other  sins, 
yet  Christian  faith  faileth  not,  for  they  are  not  grounded 
thereof.  But  Jesus  Christ  is  the  fround  thereof,  for  he  is 
our  God  and  our  best  Master,  ever  ready  to  teach  true  men 
all  things  that  are  profitable,  and  needful  to  their  souls,  and 
this  teaching  may  not  fail,  but  for  inability  of  him  that 
should  receive  this  teaching. 

V.  The  fourth  wheel  of  Belial's  cart  is  this ;  when  Chris- 
tian men  say  they  know  by  belief  that  this  is  Christ's  gospel, 


Antichrists  labour  to  destroy  Holy  Writ.        177 

these  malicious  heretics  ask,  Why  they  believe  that  this  is 
gospel?  But  true  men  ask  of  them  again,  Why  they  be- 
lieve that  God  is  God  ?  And  if  they  tell  a  good  sufficient 
cause,  we  tell  the  same  cause  why  we  believe  that  this  is 
Christ's  gospel.  But  these  heretics  would  have  this  cause 
to  be,  that  it  is  for  that  their  prelates  teach  that  theirs  is 
Christ's  gospel ;  and  they  would  have  all  their  false  purposes 
as  of  this  cause;  that  whatever  the  prelates  teach  openly, 
and  maintain  steadfastly,  were  of  as  great  authority  or  more 
than  Christ's  gospel.  And  so  they  would  destroy  holy  writ 
and  Christian  faith,  and  maintain  that  whatever  they  do 
were  no  sin!  But  Christian  men  take  their  faith  of  God,  by 
his  gracious  gift,  when  he  giveth  it  to  them ;  knowing  and 
understanding  truths  needful  to  save  men's  souls,  by  grace 
to  assent  in  their  hearts  to  such  truths.  This  men  call 
faith,  and  of  this  faith  Christian  men  are  more  certain  than 
any  man  is  of  worldly  things,  by  any  bodily  knowledge. 

Therefore,  Christ  reproved  most  the  default  of  belief,  both 
in  the  Jews,  and  in  his  disciples;  and  therefore,  Christ's 
apostles  prayed  most  to  have  stableness  in  faith,  for  it  is 
impossible  that  any  man  please  God  without  faith ;  and  so 
Christ  prayed  principally  that  the  faith  of  Peter  and  other 
disciples  should  not  fail.  And  God's  law  tells  how  by  faith 
saints  wrought  all  their  great  wonders  and  marvels  that  they 
did ;  and  if  antichrist  say  here,  that  each  man  may  feign  that 
he  hath  right  faith,  and  good  understanding  of  holy  writ 
given  of  God,  when  he  is  in  error,  let  a  man  seek  in  all  things 
truly  the  honour  of  God,  and  live  justly  to  God  and  man,  and 
God  will  not  fail  to  him  in  any  thmg  that  is  needful  to  him, 
neither  in  faith,  nor  understanding,  nor  in  answer  against 
his  enemies.  And  as  faith  is  the  shield  of  Christian  men 
against  all  temptations  of  the  fiend,  and  the  ground  of  all 
virtues,  therefore  Satan  ordained  these  new  sects  to  be  so 
many,  and  to  have  a  name  of  wisdom  and  holiness  before 
all  others;  and  he  grounded  them  in  pride,  envy,  covetous- 
ness,  gluttony,  lechery,  and  hypocrisy,  to  walk  among  the 
people,  and  to  stir  them  by  word  and  example  to  be  un- 
stable in  this  faith;  and  he  stirreth  high  worldly  prelates  to 
be  favourable  to  them,  and  to  maintain  them  in  this  hypo- 
crisy, to  colour  their  own  sin  thereby,  and  to  hinder  true 
men  to  preach  plainly  and  freely  Christ's  gospel  and  the 
commands  of  God,  for  saving  of  man's  soul. 

Hereby,  and  by  many  more  deceits.  Christian  men  should 
know  how  the  new  religionists  are  false  prophets,  and  ac- 


178  WicJdiff. 

cursed  sects,  of  which  Christ  and  his  apostles  prophesied 
before,  and  taught  men  to  know  them  by  their  works,  which 
are  hypocrisy,  covetousness,  and  maintaining  of  sin,  by 
false  preaching,  flattering,  false  counselling,  and  slander- 
ing of  true  men;  and  making  men  secure  of  spiritual  help 
by  false  letters  of  fraternity,*  and  many  other  novelties 
brought  up  by  hypocrisy  and  covetousness. 

And  as  John  the  evangelist  commandeth,  Christian  men 
should  not  receive  them  into  their  houses,  nor  salute  them, 
and  Paul  biddeth  that  men  should  not  commune  with  them, 
that  they  be  confounded  and  ashamed  of  their  false  heresy, 
and  turn  to  Christ's  holy  religion,  without  error  of  sinful 
men's  traditions.  And  may  God  Almighty  strengthen  his 
little  flock  against  these  four  wheels  of  Satan's  car,  against 
antichrist's  clerks  and  helpers,  and  make  them  strong  in 
rightful  faith,  hope,  and  charity,  to  seek  truly  the  worship 
of  Jesus  Christ,  and  the  saving  of  men's  souls,  to  despise 
antichrist's  boast  and  feigned  power,  and  willingly  and  joy- 
fully to  suffer  pain  and  reproof  in  the  world,  for  the  name 
of  Jesus  and  his  gospel,  to  give  firm  example  to  others,  to 
follow  and  attain  the  high  bliss  of  heaven  by  glorious  mar- 
tyrdom as  other  saints  did  before.  May  Jesus  of  his  end- 
less might,  endless  wisdom,  endless  goodness,  and  charity, 
grant  to  us  sinful  wretches  this  boon.     Amen."j" 

*  See  note,  p.  134.  These  letters  of  fraternity  were  written  on 
parchment,  and  very  beautifully  ornamented. 

t  Dr.  James,  in  his  Apology  for  Wickliff,  states  his  opinions  rela- 
live  to  Holy  Scripture  at  considerable  length.  He  says,  that  Wick- 
liff,  in  his  book,  De  veritate  Scripturte,  affirms  positively  that  God's 
will  is  plainly  revealed  in  the  two  testaments.  Tliat  a  Christian 
man  well  understanding  Christ's  law,  may  thence  gather  sufficient 
knowledge  during  his  pilgrimage  here  upon  earth.  That  we  ought 
to  admit  of  no  science  or  law,  which  is  not  subordinate  to  this  law, 
or  helpful  to  bring  us  to  this  law.  That  if  the  pope  should  attempt 
to  dispense  with  Holy  Scripture,  as  some  feign  that  he  may,  he 
should  no  longer  be  accounted  a  Christian.  And  this  was  not  a 
bare  opinion  which  might  grow  upon  dislike,  discontent,  or  be  utter- 
ed by  way  of  contradiction  but  a  settled  and  constant  persuasion 
out  of  the  word  of  God.  Dr.  James  adds,  that  he  could  enlarge  this 
point  with  infinite  quotations,  so  earnest  is  Wickliff  every  where  in 
his  writings  to  establish  this  doctrine  which  is  the  ground  of  all  our 
protestant  opinions.  And  that  Wickliff  was  thus  earnest  on  account 
of  the  ignorance  of  those  times,  when  the  few  sermons  preached 
were  absurdities  and  falsehoods,  God's  law  and  gospel  being  laid 
aside. 


WICKLIFF'S    TRIALOGUS. 


EXTRACT  FROM  BOOK  III.  CHAPTER  XXV. 


ON  THE  INCARNATION  AND  DEATH  OF  CHRIST. 

"  Aletheia.  I  perceive,  brother  Phronesis,  that  con- 
nected with  these  doctrines  are  many  other  things  which 
require  explanation.  I  might  instance  the  inquiry  whether 
it  was  absolutely  necessary  that  Christ  should  be  made 
flesh,  that  his  sacrifice  might  be  a  satisfaction  for  the  sins 
of  men.  And  whether  afterwards  it  was  also  necessary 
that  he  himself  should  die.  Again,  Why  is  not  the  sin  of 
the  devil  done  away,  as  well  as  that  of  man? — 

Phronesis.  I  am  glad,  sister,  that  these  questions  are  so 
accurately  stated.  Many  remarks  may  be  made  upon  the 
first  proposition.  In  the  first  place,  the  history  of  the  fall 
of  Adam  intimates  that  he  sinned  through  ignorance,  since 
the  woman  was  beguiled,  and  the  man  deceived  and  stupi- 
fied  by  the  sin.  In  the  next  place,  we  are  led  to  suppose 
that  both  the  man  and  the  woman,  considering  the  dreadful 
severity  of  their  punishment,  repented  profitably  unto  sal- 
vation, before  the  change  of  death.  And,  in  the  third  place, 
we  conclude  that  the  righteousness  of  God  must  be  pre- 
served inviolate,  notwithstanding  the  transgression  of  the 
first  man,  as  has  been  frequently  declared  before.  These 
positions  being  granted,  it  is  argued  from  thence,  that  it 
was  necessary  the  Word  of  the  Lord  should  be  made  flesh, 
because  it  was  necessary  that  the  human  race  should  be 
saved  in  their  first  progenitor,  according  to  the  second  sup- 
position (that  Adam  and  Eve  repented.)  And  this  salvation 
was  impossible  unless  Christ  was  made  flesh,  which  must 
therefore  certainly  take  place.  For  it  behoved  that  man 
should  be  saved,  since  he  repented  so  profitably,  and  God 
could  not  refuse  his  mercy  to  any  one  who  so  repented. 

*  For  an  account  of  the  Trialogus,  see  the  life  of  Wickliff.  This  ex- 
tract  has  been  translated  for  the  present  work  as  a  specimen  was  con- 
sidered necessary  for  the  reasons  stated,  p.  156.  In  many  places  the 
orig-inal  is  very  obscure,  and  the  latinity  very  barbarous,  which,  with 
the  logical  terms  frequently  introduced,  make  a  literal  rendering-  im- 
practicable. Some  of  the  arguments  brought  forward  in  this  chapter 
will  be  found  in  the  Postills,  expressed  in  more  simple  terms. 

179 


180  Wickliff, 

And  as,  according  to  the  third  proposition,  it  behoved  that 
satisfaction  should  be  made  for  sin,  so  it  behoved  that  the 
same  nature  of  man  should  make  a  satisfaction,  equal  to 
the  guilt  which  that  nature  had  incurred  in  the  first  formed 
man.  This  no  one  could  possibly  do,  unless  he  united  in 
himself  the  nature  of  God  and  man.  For  other  men  cannot, 
of  themselves,  even  make  satisfaction  individually  for  their 
own  sins;  how  then  shall  any  of  them  make  satisfaction 
for  the  whole  race  of  mankind?  And  who,  I  ask,  could  be 
humbled  so  low,  that  his  humility  could  compensate  the 
pride  with  which  Adam  exalted  himself?  For  since  Adam 
so  exalted  himself,  as  to  imply  that  he  had  attained  an 
equality  with  the  Deity,  inasmuch  as  he  consented  to  the 
temptation  that  he  needed  not  to  obey  the  divine  command, 
it  is  plain  that  it  behoved  the  person  who  would  make  sat- 
isfaction, to  descend  from  as  high  a  degree  of  exaltation  as 
would  be  equivalent  to  the  proud  elevating  of  himself  which 
Adam  had  attempted. 

But  how  was  this  to  be  obtained,  unless  that,  as  a  man 
who  was  not  God  had  presumed  to  arrogate  to  himself 
equality  with  God,  so  a  man  who  was  God  should  descend 
from  his  equality  with  God  to  the  low  estate  of  man. 
Therefore,  the  apostle  in  the  second  chapter  to  the  Philip- 
pians,  says,  that  Christ  emptied  himself  I  must  however 
remark  to  you,  that  the  presumption  of  the  first  man,  by 
the  nature  of  his  crime,  was  false ;  but  the  assumption  of 
man's  nature,  and  the  humiliation  of  the  second  man,  was 
real  and  true.  And  it  is  also  to  be  remarked,  that  this 
second  man  did  not  lose  the  form  of  the  Godhead,  which 
indeed  was  not  possible.  For  Deity  could  not  possibly 
become  a  mere  accident  (or  part)  of  any  one.  But  still 
retaining  his  proper  Godhead,  Christ  assumed  the  human 
nature;  which  human  nature,  although  it  was  in  itself  a 
substance,  yet  still  it  was  extraneous  to  the  Deity.* 

And  if  any  one  captiously  should  inquire,  Why  should 
the  second,  or  middle  person  of  the  blessed  Trinity,  be  in- 
carnate rather  than  the  first  or  third ;  my  answer  is,  That 
as  the  offence  was  committed  through  ignorance,  therefore 
it  must  be  done  away  by  wisdom  embodied  in  the  person 
who  undertook  the  redemption — which  wisdom  is  no  other 
than  the  word  of  God. 

*  That  is,  the  human  and  divine  nature  were  entirely  distinct  sub- 
stances.  Not  that  one  was  a  substance,  and  the  other  but  an  acci- 
dent or  appearance. 


Trialogus.  181 

Therefore,  since  it  behoves  that  one  person  in  the  God- 
head should  send  another  person  to  make  satisfaction  for  sin, 
and  as  it  is  plain  that  the  Father  could  not  be  sent,  since  he 
was  the  first  person  of  the  Trinity,  the  Originator;  it  evi- 
dently was  necessary,  that  he  should  send  another  to  be  made 
incarnate  for  sin,  which,  for  very  many  reasons,  it  was  most 
fitting  should  be  the  Word  of  God.  And  even  if  he  had  not 
been  thus  fitting,  yet  it  is  plain  that  the  Saviour  should  be 
chosen  according  to  this  arrangement,  since  in  the  econo- 
my of  the  Godhead  it  could  not  have  been  planned  in  any 
other  way. 

It  is  also  equally  plain,  that  since  the  sin  of  man  must 
be  done  away  by  a  Mediator  who  could  render  due  satis- 
faction, it  behoved  Christ  to  be  made  flesh,  and  it  was 
necessary  that  his  death  should  follow,  that  his  suffering 
might  bear  a  proportion  to  the  immense  presumption  of 
Adam,  else  satisfaction  could  not  be  made  for  the  crime  com- 
mitted. Therefore,  as  Adam  indulged  pride  so  as  to  bring 
death  upon  himself  voluntarily ;  so  it  behoved  that  the  second 
Adam  should  be  humbled  unto  the  death  of  his  body,  which 
death  was  voluntarily  accepted  and  undergone  by  him.  And 
therefore  the  apostle  says,  that  Christ  was  made  obedient 
even  unto  death  for  us;  and  it  was  requisite  that  his  death 
should  be  accepted  on  the  tree,  that  like  as  man  was  ruined 
by  the  forbidden  fruit  of  a  tree,  so  he  should  be  saved  by  death 
sufTered  as  the  fruit  of  a  tree.  And  there  are  in  every  part  of 
these  transactions,  other  coincidences  which  might  be  stated. 

And  indeed  a  clear  answer  may  be  given  to  the  second 
difficulty  you  have  proposed,  from  these  very  reasons.  The 
question  was,  Why  is  not  the  sin  of  the  devil  remitted? — 
Now,  as  it  is  absolutely  necessary  to  the  performance  of  the 
actions  of  beings,  that  there  must  be  agents,  and  there  must 
be  suitable  recipiency  of  nature  in  those  who  are  acted  upon, 
so  in  order  to  put  away  sin,  there  must  be  a  competent 
power  of  action  in  the  agent,  and  some  suitable  disposition 
of  contrition  in  the  sinner;  but  as  this  is  altogether  wanting 
in  the  devils,  so  their  sin  cannot  be  done  away.  Nor  can 
there  be  a  doubt  but  had  they  been  profitably  contrite,  God 
could  not  have  refused  to  grant  them  the  remission  of  their 
sins.  So  that  all  the  fault  must  attach  to  the  devil  himself, 
being  impenitent.*     For  indeed  the  sin  of  the  devil  is  the 

*  The  original  is  very  obscure,  but  the  sense  appears  to  be,  That 
God  is  not  to  be  blamed  for  not  forgiving  the  wicked  spirits,  which  he 
would  have  done,  had  they  repented.   But  as  they  did  not,  and  would 

WICKLIFF.  16 


182  Wickliff. 

sin  against  the  Holy  Ghost,  which  is  called  the  sin  of  final 
impenitence.  Therefore  as  Adam  sinned  against  the  Wis- 
dom of  God  the  Father,  and  on  that  account  it  was  neces- 
sary this  Wisdom  should  become  incarnate,  so  in  order  to 
accomplish  the  salvation  of  devils,  it  would  have  been  re- 
quisite that  the  third  Person  of  the  Trinity  should  have 
been  incarnate.  And  as  this  was  impossible,  so  was  the 
salvation  of  the  devil.  Nevertheless  his  punishment  is  not 
in  itself  so  severe,  but  that  while  his  pride  and  presumption 
remain  the  same,  he  is  less  pained  by  the  infliction  of  the 
punishment,  than  by  the  anguish  of  his  feelings,  since  he  does 
not  possess  a  human  bodily  nature.  Therefore,  since  an  act 
cannot  take  place  where  equal  powers  are  in  opposition,  and 
still  less  from  the  smaller  power,  when  they  are  unequal,  it 
appears  that  the  punishment  of  the  devil  cannot  expel  his 
obstinate  pride.  He  is  therefore  hardened  for  ever.  And 
as  he  can  derive  no  advantage  from  the  satisfaction  of  Jesus 
Christ,  because  He  took  not  on  him  his  nature,  it  is  evident 
that  unless  the  Holy  Spirit  should  become  incarnate,  (which 
is  impossible,)  the  devil  cannot  be  saved.  Hence  some 
have  refined  upon  this  doctrine,*  asserting  that  as  the  devil 
sinned  against  clear  knowledge,  and  from  mere  wickedness 
of  intention,  so  no  one  will  be  damned  by  sin  properly 
against  the  Holy  Ghost,  unless  a  little  before  his  death, 
having  attained  to  clear  and  full  knowledge,  he  should,  of 
his  own  pure  malice,  sin  to  desperation,  and  so  in  a  certain 
sense,  become  a  devil. 

Wickliff  then  proceeds  to  solve  other  difficulties ;  but  he 
treats  them  altogether  in  such  an  unprofitable  scholastic  form, 
that  it  is  not  desirable  to  weary  the  reader  any  further  with  the 
discussion.  Objections  which  proceed  from  scholastic  divi- 
nity, may  well  be  left  to  that  system  to  solve.  The  preceding 
extract  is  presented  to  the  reader  to  give  some  idea  of  the 
hinderances  to  the  Reformation,  by  the  prejudices  that 
arose  from  the  training  to  which  the  human  mind  was  sub- 
jected in  the  dark  ages.  A  comparison  of  the  Trialogus 
with  the  more  simple  tracts  of  Wickliff,  written  by  him  in 
English,  for  the  common  people,  shows  the  great  difficulties 
interposed  in  the  way  of  the  learned  of  that  period — it  may 

not  repent,  it  is  entirely  their  own  fault,  and  they  have  only  to  blame 
themselves  that  they  are  excluded  from  mercy.  Such  questions,  it  is 
evident,  are  at  best  unprofitable,  but  the  scholastic  divinity  abounded 
with  them.  This  one  specimen  will  be  sufficient  to  satisfy  the  reader. 
*  The  serious  reader  will  probably  consider  the  whole  to  be  unne- 
cessary refinement. 


Trialogus.  183 

truly  be  said,  that  "  professing  themselves  to  be  wise,  they 
became  fools."  We  also  see  more  clearly  the  striking  in- 
terference of  divine  power,  in  leading  Wickliif  to  lay  aside 
the  vain  janglings  then  so  popular,  and  to  set  forth  gospel 
truth  in  simplicity.  There  is,  however,  a  deep  and  heartfelt 
seriousness  manifest  in  many  parts  of  the  Trialogus.  Con- 
cern for  the  salvation  of  souls  actuated  WicklifT  amidst  all 
the  mazes  of  scholastic  divinity,  and  not  the  mere  love  of 
argument  and  victory  evinced  by  the  frivolous,  blasphemous, 
and  even  indecent  discussions  of  Aquinas  and  his  followers.* 
WicklifT  deeply  felt  the  awful  situation  of  his  country,  to 
which  he  doubtless  applied  the  words  spoken  by  the  prophet 
Jeremiah,  (v.  30,  31.)  "  A  wonderful  and  a  horrible  thing  is 
committed  in  the  land.  The  prophets  prophesy  falsely,  and 
the  priests  bear  rule  by  their  means ;  and  my  people  love  to 
•have  it  so;  and  what  will  ye  do  in  the  end  thereof?"  In  all 
his  writings  he  desired  to  impress  upon  the  minds  of  his 
readers  the  solemn  personal  inquiry,  "  What  shall  it  profit  a 
man  if  he  shall  gain  the  whold  world,  and  lose  his  own  soul?" 

Vaughan,  in  his  remarks  upon  the  Trialogus,  says,  "  The 
third  book  relates  more  immediately  to  moral  and  theologi- 
cal opinions.  The  power  to  act  virtuously  and  devoutly, 
wherever  possessed,  is  said  to  be  derived  from  the  grace  of 
God ;  and  hence  it  is  inferred,  that  no  excellence  of  mind  or 
conduct  can  be  justly  regarded  as  meriting  eternal  life.  Faith 
is  defined  as  an  assent  of  the  reason,  referring  exclusively 
to  the  truth,  and  to  things  unseen;  as  forming  the  basis  of 
all  Christian  enjoyment;  and  as  that  principle,  the  declen- 
sion of  which  must  necessarily  precede  each  gradation  in 
apostasy.  The  love  of  God  is  beautifully  inculcated  as  the 
only  secure  foundation  of  morals  and  of  social  happiness. — 
The  portions  of  this  book  which  relate  to  the  evil  of  sin;  to 
the  Saviour's  incarnation  and  sacrifice,  as  necessary  to 
procure  its  remission ;  to  the  excellences  of  the  Redeemer's 
character;  and  to  the  doctrines  of  grace,  are  only  distin- 
guished from  passages  in  his  other  writings  referring  to  the 
same  matters,  as  being  more  strongly  marked  by  the  scho- 
lastic method  of  treating  them ;  a  peculiarity  which  cannot 
add  to  their  attraction  with  a  modern  reader." 

*  Two  specimens  from  the  Quodlibets  of  Thomas  Aquinas  will 
suffice — Utrum  angelus  transeat  ab  extreme  ad  extremum  per  me- 
dium ?  Utrum  hsBc  sit  falsa,  Deus  potest  peccare  si  vult  ?  Tliese  are 
taken  almost  without  selection  from  the  above  work  of  "  the  angeli- 
cal  doctor,"  who  at  one  time  was  idolized  by  the  whole  western 
world. 


184  Wickliff. 

wickliff's  opinions  of  the  papacy. 

From  Dr.  James's  Apology  or  Defence  of  Wickliff. 

This  controversy  about  the  supremacy  or  primacy  of  the  pope,  being 
the  very  soul  and  life  of  popery,  may  be  resolved  into  sundry  questions: 
1.  Whether  the  pope  be  supreme  judge  upon  earth,  in  all  causes  and  over 
all  persons?  2.  Admit  he  were  so,  whether  he  may  intermeddle  with 
the  affairs  of  kings  and  princes  ?  3.  Supposing  that  also,  whether  he  be 
of  that  temper  and  making  that  he  cannot  err  in  his  final  conclusions  ? 
4.  And  lastly,  whether  he  be  antichrist  or  no  ? 

I.  Wickliff,  supposing  the  donation  of  Constantine  (which  afterwards 
was  proved  a  counterfeit),  for  a  while  held  that  the  pope  was  to  be  con- 
sulted in  the  greatest  points  of  religion ;  that  he  had  "  a  plenary  and  full 
power  of  himself;"  and  that  "  he  did  incur  the  crime  of  paganism,"  who 
did  not  obey  his  mandates.  But  what  of  all  this?  Was  Wickliff  a 
papist?  No,  verily.  For,  first,  this  plenary  power  was  built  upon  a  rotten 
foundation,  which  afterwards  fell  to  the  ground  of  itself  2.  It  was  given 
to  the  pope  only  "  for  to  edify,  not  to  destroy  or  demolish  the  church." 
3.  It  was  so  limited,  that  he  could  do  nothing  "  against  the  law  of  God, 
or  against  the  law  of  reason."  Lastly,  if  his  laws  did  "  go  contrary  to 
Christ's  laws,"  an  "  inferior  might,  and  in  conscience  ought,  not  only  to 
disobey  him,  but  to  reprove,  correct,  and  contradict  him,  as  Paul  did 
withstand  Peter  unto  the  face."  Further,  he  grants  the  pope  no  greater 
authority  or  superiority  over  his  brethren,  "  than  Peter  and  Apollos  had 
over  their  new  converts,"  whom  he  excludes  flatly  from  any  such  sove- 
reignty, taking  away  all  honour  from  them,  and  giving  it  to  Christ  Jesus, 
"  to  whom  all  knowledge,  all  love,  all  duty,  from  all  Christians  is  to  be 
ascribed,  so  far  that  no  creature  is  to  be  acknowledged,  loved,  or  honour- 
ed, but  Christ,  or  in  respect  of  Christ,"  neither  is  it  possible,  as  he  thinks, 
"  for  any  Catholic  to  be  so  unadvised  or  inconsiderate  as  to  follow  the 
pope's  hat,  Let  it  be  done,  when  He  that  spake,  and  it  was  done,  shall 
say,  No.— For  this  verse  can  be  true  of  no  earthly  man,  but  of  our 
blessed  Saviour  Christ  Jesus ;  This  is  my  will,  this  I  command— My  will 
for  reason  good  shall  stand." 

Finally,  he  was  "  condemned  as  an  heretic  for  denying  the  pope's  supre- 
macy," therefore  he  cannot  well  be  accounted  of  the  Romish  church. 

II.  The  pope's  civil  dominion  or  right  in  temporal  estates,— this  ques- 
tion Wickliff  doth  every  where  determine  against  the  pope,  for  the  kin^ 
and  his  regality ;  and  that  of  set  purpose,  in  an  especial  treatise,  Of  Civil 
Dominion,  strengthening  his  opinion  plainly  out  of  the  fundamental  laws 
of  this  land,  with  great  judgment  and  knowledge. 

III.  That  the  pope  may  err,  is  showed  plainly  throughout  all  Wickliff's 
works,  where  he  proves  that  the  pope  is  "  of  that  nature  that  he  may 
err."  "  That  one  whom  men  call  pope  may  err,  not  only  in  manner  and 
conversation  of  life,  but  also  in  doctrine  and  articles  of  the  Creed." 
"  He  may  sin,  and  no  man  in  the  world  easier  or  more  grievously,  and 
indeed  they  have  erred,  and  been  infected  with  foul  herf  sies."  Yea,  he 
thinketh  it  to  be  "  likely  that  all  bishops  of  Rome  for  three  hundred  years 
and  more,  before  his  time,  were  fully  heretics." 

IV.  Whether  the  pope  be  antichrist  ?— This  Wickliff  proves  by  com- 
paring his  doctrine  and  manners  with  Christ's,  chiefly  in  his  book  of 
the  Seven  Deadly  Sins:  telhng  us  that  "forasmuch  as  through  his  de- 
crees God's  commands,  by  his  commandments  Christ's  commandments,  by 
his  decretals  Paul's  epistles,  by  his  canon  law  the  canonical  scripture. 
was  villified,  nullified,  utteriy  defaced  and  debased,"  a  fault  for  which  he 
is  bold  to  tax  him  in  sundiy  passages  of  his  works,  he  pronounces  of 
him  absolutely  that  he  is  "  Potissimus  antichristus,  Most  especially  anti- 
christ." 

The  quotations  are  from  Wickliff's  Writings. 


WICKLIFF'S    POSTILLS, 


SERMONS. 


More  than  three  hundred  of  WicklifF's  discourses  from  the  pulpit 
liave  been  preserved.  In  many  instances  they  are  only  brief  notes, 
in  others  they  extend  to  several  folio  pages  closely  written.  It  is 
very  probable  that  they  are  only  the  heads  or  portions  of  his  dis- 
courses, and  most  likely  v^^ere  taken  down  by  some  of  his  hearers. 
From  the  character  of  Purvey,  his  curate  at  Lutterworth,  we  may 
suppose  that  he  would  endeavour  to  preserve  such  memorials  of  the 
Reformer,  but  no  certain  information  has  come  down  to  us  respecting 
their  first  publication  or  preservation.  One  passage,  however,  p.  226, 
makes  it  probable  that  he  sometimes  wrote  his  discourses. 

They  are  nearly  all  what  were  denominated  postills,  which  now  are 
called  lectures  or  expositions,  and  they  are  founded  upon  the  portions 
of  Scripture  appointed  for  the  public  services  of  the  Sundays  and  fes- 
tivals. WicklifF  felt  the  peculiar  importance  of  this  method  of  in- 
struction  from  the  Scripture,  in  preference  to  the  plan  of  "  declaring," 
or  delivering  what  may  be  called  essays,  or  orations,  on  some  given 
subject.  Several  volumes  of  these  sermons  exist  in  the  different  pub- 
lic libraries  where  WicklifF's  manuscripts  are  found,  and  also  some 
separate  copies  of  single  discourses.  The  discourses,  or  extracts,  in 
the  following  pages  are  from  two  copies  in  the  British  Museum.  The 
phraseology  has  been  varied  from  the  originals  as  little  as  possible. 

"  There  is  scarcely  a  peculiarity  of  opinion  adopted  by  Wycliffe, 
the  nature  or  the  progress  of  which  might  not  be  illustrated  from  these 
voluminous  remains.  It  should  also  be  stated  that  these  compositions 
are  strictly  of  a  popular  character.  References  to  abstruse  or  specu- 
lative questions  frequently  arise,  either  from  the  import  of  the  text, 
or  from  the  reasonings  suggested  by  it ;  but  these  are  invariably  dis- 
missed, that  '  things  more  profiting,'  might  become  the  matter  of 
attention,"  This  extract  is  from  the  second  volume  of  Vaughan's  life 
of  Wycliffe,  in  which  will  be  found  a  valuable  account  of  the  Re- 
former's preaching,  with  some  extracts  from  his  discourses. 


16*  185 


WICKLIFF'S    POSTILLS. 


ON  THE  NATIVITY  OF  CHRIST. 

Unto  us  a  child  is  bo?'n,  <^c.*  Isaiah  ix. 

According  to  the  joy  that  Paul  telleth,  we  may  say  on 
Christmas  day,  that  a  child  is  born  to  us;  for  Jesus  Christ, 
by  our  belief,  is  this  day  born.  And  to  this  intent  spake  God, 
both  in  figure  and  in  letter,  that  a  child  is  born  to  us,  in 
whom  we  should  have  this  joy.  And  three  short  words 
are  to  be  spoken  from  Isaiah's  speech,  so  that  men  may 
after  joy  in  the  service  of  this  child.  First,  we  believe,  that 
since  our  first  elders  had  sinned,  there  must  satisfaction  be 
made  therefor,  by  the  righteousness  of  God.  For  as  God 
is  merciful,  so  he  is  full  of  righteousness.  But  how  should 
he  judge  all  the  world  unless  he  kept  righteousness  therein? 
For  the  Lord  against  whom  this  sin  was  done,  is  God 
almighty,  and  allrightful ;  and  no  sin  may  be  done  but  it  is 
done  against  God.  And  ever  the  greater  the  lord  is,  against 
whom  sin  is  done,  ever  the  more  is  the  sin  to  be  rewarded 
of  this  lord.  It  were  a  great  sin  to  do  against  the  king's 
bidding;  but  the  sin  is  more  without  measure,  to  do  against 
God's  bidding.  According  to  our  belief,  God  bade  Adam 
not  to  eat  of  the  apple ;  but  he  brake  God's  command ;  and 
he  was  not  excused  therein,  neither  by  his  own  folly,  (or 
weakness,)  nor  by  Eve,  nor  by  the  serpent.  And  thus  by 
the  righteousness  of  God,  this  sin  must  always  be  punish- 
ed. And  it  is  a  light  word,  to  say  that  God  might  of  his 
power  forgive  this  sin  without  the  satisfaction  that  was 
made  for  this  trespass.  For  God  might  do  this  if  he  would ; 
but  his  justice  will  not  suffer  but  that  each  trespass  be  pun- 
ished, either  on  earth  or  in  hell.  And  God  may  not  accept 
a  person  to  forgive  his  sin  without  satisfaction;  else  he  must 
give  free  leave  to  men  and  to  angels  for  to  sin.  And  then 
sin  were  no  sin,  and  our  God  were  no  God.  And  this  is  the 
first  lesson  that  we  take  from  our  faith. 

*  In  the  original  a  few  words  of  each  passag'e  of  Scripture  are  pre- 
fixed to  the  sermons  in  Latin.     They  are  printed  liere  according  to 
the  present  authorized  English  version. 
186 


On  the  Nativity  of  Christ.  187 

The  second  teaching  that  we  take  is,  that  he  who  should 
make  satisfaction  for  the  sin  of  our  first  father,  must  needs 
be  God  and  man.  For  as  mankind  trespassed,  so  must 
mankind  make  satisfaction.  And  therefore  it  could  not  be 
that  an  angel  should  make  satisfaction  for  man ;  for  neither 
has  he  the  might,  nor  was  his  the  person  (or  nature)  that 
sinned  here.  But  since  all  men  are  one  person,  that  per- 
son maketh  satisfaction  for  man,  if  any  member  of  this 
person  make  satisfaction  for  all  this  person.  And  by  this 
way  we  see  that  if  God  made  a  man  of  nought,  or  anew, 
to  be  of  the  kind  of  Adam,  yet  he  were  holden  to  God,  as 
much  as  he  might  for  himself,  and  so  he  might  not  make 
satisfaction  for  himself,  and  for  Adam's  sin.  And  thus  since 
satisfaction  must  be  made  for  Adam's  sin,  as  it  is  said,  such 
a  person  must  make  this  satisfaction  as  was  both  God  and 
man ;  for  the  worthiness  of  this  person's  deeds  were  even 
with*  the  unworthiness  of  the  sin. 

The  third  teaching  that  needs  must  follow  of  these  two, 
is,  that  a  Child  is  born  to  man,  to  make  satisfaction  for 
man's  sin.  And  this  Child  must  needs  be  God  and  man 
given  to  man.  And  he  must  needs  bear  his  empire  upon 
his  shoulder,  and  suffer  for  man.  And  this  Child  is  Jesus 
Christ,  who  we  suppose  was  born  to-day.  And  we  sup- 
pose that  this  Child  is  only  born  to  those  men  that  follow 
him  in  manner  of  living,  for  he  was  born  against  others. 
Those  men  that  are  unjust  and  proud,  and  rebel  against 
God,  have  their  judgment  in  Christ,  that  they  must  needs 
be  condemned  by  him;  and  always,  if  they  are  unkind 
against  his  Spirit,  to  their  death. 

And  thus,  if  we  truly  desire  that  this  Child  be  born  to  us, 
have  we  joy  of  this  Child,  and  we  follow  him  in  three  vir- 
tues; in  righteousness,  and  meekness,  and  patience  for  our 
God.  For  whoever  contemneth  Christ  unto  his  death, 
against  the  Spirit,  must  needs  be  condemned  of  this  Child, 
as  all  others  shall  be  saved.  And  thus  the  joy  of  this  Child, 
that  was  thus  meek  and  full  of  virtues,  should  make  men 
be  little  in  malice,  and  then  they  hold  well  the  feast.  To 
them  that  will  fight  and  chide,  I  say,  that  this  Child  who 
is  born,  is  Prince  of  peace,  and  loveth  peace;  and  con- 
demneth  men  contrary  who  are  contrary  to  peace.  Study 
we  how  Christ  came  in  the  fulness  of  time  when  he  should ; 
and  how  he  came  in  meekness,  as  his  birth  teacheth  us; 
and  how  he  came  in  patience  from  his  birth  to  his  death; 
*  Or  equal  to,  see  the  preceding  extract  from  the  Trialogus. 


188  Wichliff. — Sermons. 

and  follow  we  him  in  these  three,  for  joy  that  we  have  of 
him.  For  this  joy,  in  this  patience,  (of  Christ,)  bringeth 
to  joy  that  shall  last  for  ever. 


II. 


The  next  day  John  seeth  Jesus  coming  to  him,  John  i. 

This  gospel  telleth  how  John  the  Baptist  witnessed  of 
Christ,  both  of  his  Godhead,  and  somewhat  of  his  man- 
hood. The  history  saith,  that  John  saw  Jesus  coming  to 
him,  and  said  thus  of  our  Lord,  Lo,  the  Lamb  of  God ;  lo, 
him  that  doeth  away  the  sins  of  the  world.  For  he  is  both 
God  and  man.  Christ  is  called  God's  lamb,  for  many  rea- 
sons. In  the  old  law  they  were  wont  to  offer  a  lamb  with- 
out blemish,  which  should  be  a  year  old,  for  the  sin  of  the 
people.  And  thus  Christ  was  without  blemish,  and  was 
offered  on  the  cross  for  the  sin  of  all  this  world.  Such 
lambs  as  were  offered  fell  sometimes  to  the  share  of  the 
priest.  This  Lamb  that  made  end  of  the  other,  fell  fully 
to  God's  hand.  Other  lambs  in  a  manner  put  away  the 
sin  of  one  country ;  but  this  Lamb  properly  put  away  the 
sin  of  all  this  world.  And  thus  he  was  the  end  and  figure 
of  the  lambs  of  the  old  law.  And  thus  showeth  Baptist,  by 
his  speaking,  both  of  the  manhood  of  Christ  and  his  God- 
head. For  only  God  might  thus  put  away  sin.  Since  all 
other  lambs  had  blemishes  which  they  might  not  themselves 
put  away.  And  so  if  priests  have  power  to  release  sin,  as 
Christ's  vicars,  nevertheless  they  have  this  power  only  in  as 
much  as  they  accord  with  Christ.  So  that  if  their  keys  and 
Christ's  will  are  discording  and  twain,  they  feign  falsely  to 
absolve,  and  then  they  neither  loose  nor  bind.  So  that  in 
each  such  working  the  Godhead  of  Christ  must  first  work. 
And  therefore  saith  Baptist  of  Christ,  This  is  he  that  I 
said  of,  after  me  is  come  a  man  which  is  made  before  me; 
for  he  was  my  prior.  For  as  Christ  was  a  man,  so  God 
made  him  then  the  prior  of  all  his  religion ;  and  he  was 
abbot,  as  Paul  saith,  of  the  best  order  that  may  be.*  And 
first  I  knew  him  not;  I  knew  in  soul  that  he  was  born, 
but  I  could  not  with  bodily  eyes  know  him  from  another 
man.  And  this  befell  commonly.  But  for  to  show  him  in 
*  Heb.  V. 


III.]  The  Gospel  Light.  189 

Israel,  therefore  I  baptize  thus  in  water.  And  John  bare 
witness  and  said,  that  he  saw  the  Spirit  come  down  as  a 
dove  from  heaven,  and  dwell  on  him.  But  God  that  sent 
me  to  wash  in  water,  he  taught  me  and  said  thus.  On 
whom  thou  seest  the  Spirit  come  down,  and  dwelling  upon 
him,  that  is  he  that  baptizeth  men  in  the  Holy  Ghost. 
And  I  say  and  bear  witness  that  this  is  God's  own  Son. 


III. 

THE    GOSPEL    LIGHT. 

Arise,  shine,  for  thy  light  is  come ;  and  the  glory  of  the 
Lord  is  risen  upon  thee,  <^^c.  Isaiah  Ix. 

Men  expound  commonly  this  prophecy  of  Jesus,  that 
Isaiah  saw  in  spirit  how  Christ  should  be  worshipped  of  the 
three  kings  of  the  east  soon  after  that  he  was  born;  and 
what  Matthew  telleth  teacheth  well  of  this  text,  to  what 
purport  it  was  spoken  of  the  prophet  Isaiah. 

First  he  beginneth  thus,  "  Rise,  and  be  thou  lightened, 
Jerusalem,  for  thy  light  is  come;  and  the  glory  of  thy  Lord 
is  sprung  up  on  thee."  Here  true  men  understand  of  Je- 
rusalem, that  was  the  head  city  in  the  land  of  Judea,  the 
holy  church  that  wandereth  here  on  earth.  For  Jerusalem, 
in  divers  places,  betokeneth  in  divers  manners ;  now  the  city 
of  that  country,  now  the  church  that  wandereth  here,  and 
now  the  church  that  is  above.  And  all  are  figured  by  this 
city.  Jerusalem  also,  by  interpretation,  betokeneth  a  sight 
of  peace.     But  here  men  see  afar  and  in  bliss,  true  peace. 

This  Jerusalem  should  rise  from  sin,  and  be  lightened 
with  knowledge  and  grace;  since  Christ,  who  is  the  first 
Light,  is  made  man  for  this  end,  and  Christ  who  is  the 
Father's  Wisdom ;  and  so  the  glory  of  the  Lord  is  sprung 
of  this  kindred,  and  is  in  it,  since  he  is  Mary's  son. 

And  thus  it  is  a  great  sin  not  to  rise  and  to  open  our 
windows.  For  this  spiritual  light  is  ready  to  shine  to  all 
men  that  will  open.  That  man  receiveth  in  vain  the  grace 
of  God,  as  Paul  saith,  who  taketh  of  God  many  gifts,  both 
of  fortune  and  of  nature,  and  will  not  thank  God  thereof. 
He  is  an  unkind  man,  upon  whom  the  sun  shineth  and  yet 
will  not  open  his  window  to  take  light  that  should  save 
him.  And  here  men  say  commonly,  that  first  man's  folly 
is  unkind,  and  because  of  this  unkindness,  God  giveth  man 
no  more  his  gifts;  since  God  approveth  not  that  unkind 


190  Wickliff.— Sermons. 

man  should  ever  sin  thus.  But  yet  God  maketh  sinful  man 
and  unkind  man,  a  good  man;  and  all  the  goodness  of  this 
Cometh  of  the  goodness  of  God.  And  let  us  not  busy  us 
about  further  cause,  for  God  is  the  first  cause. 

But  the  prophet  saith,  "  For  lo,  darkness  shall  cover  the 
earth,  and  thick  mist  shall  hide  the  peoples."  Here  we 
may  know  two  manner  of  men  by  these  words  of  Isaiah. 
Some  men  are  evermore  dark,  and  want  grace  to  come  to 
bliss;  as  the  earth  is  ever  dark,  and  taketh  not  light  by 
clearness  of  its  own.  And  God's  word  saith  that  these  men 
shall  be  damned.  But  some  have  mists  for  a  time,  but  yet 
they  are  a  people,  as  the  men  of  holy  church,  for  the  time 
that  they  are  in  sin.  And  these  men,  by  grace  of  God, 
take  light  that  pierceth  them,  and  disposeth  them  to  heaven, 
and  putteth  away  their  sin  from  them.  And  such  two 
manner  of  men  were  in  Judea  before  Christ  came.  And 
thus  darkness  of  sin  covered  the  earth  till  Christ  came; 
and  thick  mists  covered  the  peoples  that  should  be  saved. 
But  this  Light  that  came  to  men  pierced  the  mist,  and  made 
it  clear:  and  so  this  Light,  that  was  made  man,  cleared 
those  men  that  he  would  save. 

And  of  this  Light  speaketh  this  prophet,  and  of  these 
men  that  shall  be  saved ;  "  But  upon  thee  shall  the  Lord 
spring,  and  upon  thee  his  glory  be  seen."  For  of  the  kin- 
dred of  Jacob,  and  in  that  kindred,  was  Christ  born.  And 
many  of  them  were  saved  by  Christ;  and  many  others  of 
heathen  men.  "  And  folk  wander  in  thy  light;  and  kings 
in  springing  of  thy  birth."  For  about  the  time  of  Christ's 
birth  three  kings  came  out  of  the  east;  and  they  and  many 
others  saw  the  light  of  this  star.  And  muse  we  not  when 
this  star  appeared  first  in  the  east;  and  how  long  time  these 
three  kings  were  in  coming  to  Bethlehem;  for  soon  after 
Christ  was  born  they  came,  and  thus  worshipped  Christ. 
For  as  the  gospel  witnesseth,  they  found  the  child  with  his 
mother;  and  it  is  likely  in  the  same  stable  wherein  Christ 
was  born  in  Bethlehem.  And  so  it  must  needs  be  soon 
after  the  time  that  Christ  was  born. 

And  afterward  this  prophet  speaketh  to  the  glory  and 
joy  of  Christ;  "  Lift  up  all  about  thine  eyes,  and  see;  all 
these  are  gathered  and  are  come  to  thee,  to  do  worship  as 
they  should.  And  all  these  are  figures  to  thee,  that  thy  sons 
shall  come  from  far,  and  thy  daughters  shall  rise  from 
aside;  and  many  countries  shall  believe  in  thee.  Then 
shalt  thou  see  and  abound,  and  thine  heart  shall  wonder 


IV.]  The  Leper  and  the  Centurion,  191 

and  be  enlarged,  when  the  multitude  of  the  sea  shall  be 
turned  to  believe  of  thee,  and  the  strength  of  heathen  men 
shall  come  to  thee,  and  believe  in  thee.  The  flowing  of 
camels  shall  be  unto  thee ;  men  that  shall  ride  upon  drome- 
daries; men  of  Midian,  and  of  Ephah.  All  they  of  Saba 
shall  come,  whom  God  hath  ordained  for  this  journey, 
bringing  gold  and  incense,  and  telling  of  hearing  to  God." 
This  letter  seemeth  somewhat  misty,  and  therefore  men 
tell  divers  senses  of  it. 

Some  understand  these  words  to  the  spiritual  under- 
standing of  them.  And  so  men  doubt  here  oft  of  what 
country  these  three  kings  were.  And  it  is  enough  here  to 
know  that  they  were  of  the  east ;  whether  they  were  of 
Arabia,  or  of  Saba,  or  of  other  place,  such  knowledge  is 
not  needful  for  us  to  know  now ;  but  do  we  worship  to  this 
Child  with  gold,  incense,  and  with  myrrh.  For  we  should 
know  that  his  Godhead,  as  gold,  is  more  than  other  metals ; 
and  his  wisdom,  as  gold,  shineth  before  other.  We  should 
acknowledge  that  Christ  is  the  first  Priest  of  all,  and  offer  to 
him  devotion,  since  he  is  both  God  and  man.  We  should 
also  acknowledge  that  Christ  was  dead,  for  our  sake,  and 
rose  again,  as  he  ordained.  And  so  shall  we  all  do  at  the 
last  resurrection,  either  to  bliss  or  to  pain.  And  live  we  all 
just  hfe;  and  love  this  Lord  up  to  our  power;  and  then  he 
will  reward  us  in  bliss  after  these  three  gifts.  And  here 
many  men  think  that  men  should  lightly  pass  over  this, 
and  speak  of  things  that  are  certain,  which  profit  to  men 
that  hear  them. 


IV. 

THE  LEPER  AND  THE  CENTURION. 

And  hehold  there  came  a  leper  and  worshipped  him,  say- 
ing, i^c. — And  there  came  unto  him  a  centurion  be- 
seeching him,  <^c.  Matt.  viii. 

This  gospel  telleth  of  two  miracles  that  Jesus  did,  and 
containeth  much  instruction  about  these  two  miracles.  The 
history  telleth  how  Jesus  came  down  of  the  hill,  when  he 
had  given  his  law  to  his  disciples ;  and  much  people  fol- 
lowed him,  for  the  devotion  that  they  had  to  his  law  and  his 
words.  And,  lo,  there  came  a  leper  man  and  bowed  to 
him,  and  said.  Lord,  if  thou  wilt,  thou  mayest  heal  me. 
And  Christ  said  he  would,  and  bade  him  be  whole.     It  is 


192  Wickliff. — Sermons, 

commonly  supposed  that  this  leprous  man  knew  that  Christ 
was  both  God  and  man,  and  so  that  Christ  might  heal  him, 
but  in  his  own  worthiness  trusted  he  nought.  And  there- 
fore he  said  that  if  Christ  would,  he  might  heal  him  of  his 
leprosy.  And  then  was  Christ  God ;  and  God  would  that 
proud  men  and  leprous  heretics  would  well  confess  the 
faith,  and  then  should  they  be  whole.  And  Christ  stretched 
out  his  hand  and  touched  him;  and  said,  "I  will  make 
thee  whole,  and  able  thee  thereto."  And  thus  doeth  God 
to  whom  he  giveth  his  grace.  And  straightway  the  leprosy 
of  this  man  was  cleansed.  And  this  speedy  healing  beto- 
kens this  miracle.  And  that  Christ  touched  this  leprous 
man,  teaches  us  now  that  the  manhood  of  Christ  was  instru- 
ment to  his  Godhead,  for  to  do  miracles  that  he  would 
were  done;  and  that  touching  of  leprous  men  was  lawful 
to  men  that  thus  would  help  them.  But  Christ  might  not 
be  blemished  with  touching  of  this  leprous  man.  And  so 
taught  Christ  his  everlasting  good  will,  and  taught  us  to 
perform  the  good  will  that  we  have.  And  afterwards  Christ 
bade  him.  See  that  thou  tell  no  man ;  but  go  and  show  thee 
to  the  priest,  and  offer  that  gift  which  Moses  bade  in  wit- 
ness of  such  health. 

Men  say  this  word  may  be  understood  on  three  manners. 
First,  that  this  man  should  tell  no  man  hereof  before  he 
had  offered  what  Christ  bade  him.  The  second  cause  and  the 
better  is,  that  Christ  bade  this  to  teach  us  to  flee  boasting  and 
thanks  of  men  to  whom  we  do  good.  And  thus  we  should 
not  tell  this  to  obtain  man's  thanks.  The  third  saith,  that 
Christ  bade  this  to  flee  slandering  God's  law  among  men,  and 
to  flee  boasting  of  himself,  and  the  conceiving  evil  of  God. 
And  as  the  old  law  was  then  ceased,  Christ  bade  fulfil  this 
law,  as  author  thereof.  And  thus,  when  a  man  showeth  by 
his  holy  life,  active  life,  (as  by  two  dove-birds,)  or  contem- 
plative life,  (that  is,  a  pair  of  turtles;)  by  these  signs  he 
showeth  that  his  sins  be  forgiven,  and  that  unto  priests  who 
well  understand  this.*  And  thus  sinful  men  should  counsel 
with  priests,  and  take  of  them  medicine  to  flee  more  sin. 

The  second  miracle  teaches  how  Christ  healed  a  heathen 
man,  for  love  of  the  centurion  that  kept  Capernaum,  which 
was  the  head  town  of  the  country  of  Galilee.  This  centu- 
rion told  Christ  that  his  childf  lay  in  his  house,  sick  of  the 

*  Leviticus  xiv. 

t  Or  servant.  The  term  child  was  oflen  applied  generally  to  young 
persons. 


IV.]  The  Leper  and  the  Centurion.  193 

palsy,  and  was  evil  tormented.  But  Luke  telleth  how  this 
knight  did  this  by  old  men  of  the  Jews,  who  much  praised 
this  knight ;  and  said  that  he  was  a  friend  to  them,  and 
had  built  them  a  synagogue.  And  Christ  came  with  them 
nigh  to  this  knight's  house ;  and  this  knight  said  thus  unto 
Jesus  Christ,  Lord,  I  am  not  worthy  that  thou  enter  under 
my  roof,  but  say  only  with  word,  and  my  servant  shall  be 
whole.  For  I  am  a  man  put  in  this  place  by  power  of  the 
emperor,  having  under  me  knights  lor  to  do  mine  office. 
And  I  say  to  one.  Go,  and  he  goeth;  and  I  say  to  another. 
Come,  and  he  cometh  ;  and  I  say  to  my  servant,  Do  this, 
and  he  doeth  it.  And  by  this  the  knight  would  mean 
that  Christ  had  no  need  to  enter  into  his  house  to  heal  his 
sick  man,  since  Christ  is  God  almighty,  under  no  power. 
And  Jesus,  hearing  these  words,  wondered,  although  he 
knew  and  ordained  before  that  this  knight  should  be  thus 
true.  And  therefore  Christ  said  to  the  folk  that  followed 
him,  Truly  I  say  to  you,  I  found  not  so  much  faith  in  all  the 
folk  of  Israel,  neither  priests  nor  commons.  Christ  meant 
not  of  his  apostles,  nor  of  his  mother,  nor  of  his  attendants, 
for  they  were  taken  from  Israel,  as  Christ  was  there  a 
strange  Lord.  And  therefore  Christ  telleth  of  his  church 
that  shall  be  of  heathen  men — that  many  of  the  east  and 
the  west  shall  come  and  rest  with  the  patriarchs  in  the 
kingdom  of  heaven,  where  the  children  of  this  realm  shall 
be  put  out,  and  cast  into  hell ;  there  shall  be  weeping,  that 
is,  sensible  sorrow;  and  gnashing  of  teeth,  which  is  more, 
for  it  is  pain  of  the  loss  of  bliss,  which  passeth  all  sensible 
pain.  And  Jesus  said  to  this  knight.  Go,  thy  servant  shall 
be  whole ;  for  as  thou  believedst,  by  my  grace,  be  it  done 
unto  thee.  And  the  child  was  made  whole  in  the  same  hour 
that  Christ  spake  thus. 

We  shall  know  that  faith  is  a  gift  of  God;  and  so  God 
gives  it  not  to  man,  unless  he  gives  it  graciously.  And  thus 
all  good  things  that  men  have  are  gifts  of  God.  And  thus, 
when  God  rewardeth  a  good  work  of  man,  he  crowneth  his 
own  gift.  And  this  is  of  grace ;  for  all  things  are  of  grace, 
that  men  have  of  the  will  of  God.  And  God's  goodness  is 
the  first  cause  which  giveth  men  these  good  things.  And 
so  it  may  not  be  that  God  do  good  to  men,  unless  he  do  these 
good  things  freely  by  his  grace.  And  with  this  we  shall 
grant  that  men  deserved  of  God,  for  in  grace  they  make 
them  worthy  to  have  this  good  of  God.  But  we  shall  not 
understand  that  each  grace  of  God  may  not  be  by  himself, 

WICKLIFF.  17 


1 94  Wickliff — Sermons, 

but  grace  is  a  manner  in  man,  by  which  he  is  gracious  to 
God.  And  other  grace  on  God's  side  is  good  will  of  God; 
and  for  which  grace  in  God,  men  receive  grace  in  them. 
And  the  chiding  of  idiots,  such  as  was  Pelagius,  and  others 
who  conceive  not  that  a  thing  may  be,  unless  it  may  be  by 
itself,  as  substances  are,  is  to  be  scorned,  and  to  be  left  to 
fools. — But  leave  we  this,  and  learn  we  of  this  knight  to  be 
meek  in  heart,  in  word,  and  deed ;  for  he  granted  first  that 
he  was  under  man's  power;  and  yet  by  power  of  man  he 
might  do  many  things.  Much  more  should  we  know  that 
we  are  under  God's  power,  and  that  we  may  do  nothing  but 
with  power  of  God.  And  if  we  disuse  this  power,  wo  shall 
be  to  us  therefore.  So  this  root  of  meekness  shall  get 
other  virtues  to  us,  and  grace  of  God  to  deserve  reward  of 
heaven  and  good  things  of  glory,  as  it  was  in  this  gentle 
knight. 


V. 

CHRIST  STILLING  THE  TEMPEST. ON  FAITH. 

And  behold  there  arose  a  great  tempest  in  the  sea,  S^c, 
Matthew  viii. 

This  gospel  teacheth  a  miracle  that  Christ  did  on  the 
water.  And  such  miracles  confirm  the  faith  of  holy  church 
full  much  in  rude  (ignorant)  men,  if  they  are  heard ;  and  so 
doing  of  miracles  in  water  and  in  land,  betokeneth  that 
Christ  showed  his  wonders  to  divers  men.  Some  men 
received  him  not  to  the  health  of  their  soul,  for  they  were 
unstable  as  water,  and  soon  did  away  Christ's  knowledge. 
But  other  men  were  stable  as  land,  who  held  the  knowledge 
that  Christ  put  in  them.  And  by  the  ground  of  such  faith, 
they  went  fully  the  way  to  heaven.  The  story  telleth  of 
Jesus  that  he  entered  into  a  boat,  and  his  disciples  followed 
him.  And,  lo,  the  water  moved  fast,  so  that  the  boat  was 
hid  with  the  waves ;  for  the  wind  and  the  waves  were  con- 
trary unto  them.  Christ  slept  at  this  time,  as  he  had  or- 
dained. The  disciples  came  and  waked  him,  and  said  thus 
to  Christ,  Lord,  save  us,  for  we  perish;  and  Christ  said  to 
them.  What  dread  ye,  little  of  faith?  And  Christ  rose  up, 
and  commanded  to  the  winds  and  the  water,  and  speedily 
they  were  rested.  And  all  the  people  wondered  hereof, 
and  said  among  themselves.  What  is  he,  that  the  winds  and 
the  sea  obey  to  him? 


v.]         Christ  stilling  the  Tempest. — On  Faith.        195 

Since  all  the  deeds  that  Christ  did,  teach  men  how  they 
should  do,  this  resting  of  Christ  in  the  boat  betokens  lore 
to  be  marked.  We  should  at  times  rest  and  pray  to  God  in 
silence,  and  hear  of  him  healthfjl  lore,  which  we  should 
afterwards  teach  the  people.  Thus  also  should  teachers  flee 
praising  of  the  people,  as  Christ  did.  And  this  is  a  com- 
mon sin  among  men  that  preach  to  the  people,  and  certainly 
it  is  a  great  sin,  since  God  should  wholly  have  all  the 
thanks.  And  thus  the  sleeping  of  Christ  betokens  his  very 
manhood,  and  maketh  his  miracle  the  more.  Also  to  pray 
him  in  time  of  need,  and  thus  we  dread  only  for  default  of 
faith  in  us.  And  Christ  sleepeth  not  to  us,  but  for  default 
of  faith.  For  the  Godhead  may  not  sleep,  and  yet  we 
speak  to  him,  Rise,  why  sleepest  thou.  Lord,  and  help  us 
in  this  need. 

Thus  in  two  manners  faileth  belief  in  men.  First,  when 
men  want  belief,  as  these  who  knew  not  that  Christ  was 
God.  For  if  they  had  known  this  wholly,  they  should 
have  known  that  Christ,  while  sleeping,  might  have  done 
this  miracle,  and  much  more.  On  the  second  manner  fail- 
eth belief,  when  it  worketh  not  well  in  deed,  but  is  idle  as 
in  a  sleeping  man.  And  then  clerks  say  it  is  in  habit.  And 
thus  may  no  man  do  sin  unless  his  belief  fail,  either  on  one 
manner  or  another.  For  even  if  he  had  fleshly  belief  how 
foul  his  sin  is,  and  how  much  it  harmeth  him,  he  would  not 
for  all  this  world  do  sin,  but  flee  it.  And  therefore  prayed 
the  disciples  to  Christ  to  enlarge  their  belief.  And  Christ 
said  to  Peter,  Why  doubtest  thou,  O  thou  of  little  belief? 
And  Christ  said  to  a  man,  that  he  should  believe,  for  all 
things  are  possible  to  men  that  believe. 

And  shortly;  no  kind  of  virtue  was  praised  more  of 
Christ,  than  was  right  belief,  for  it  is  the  ground  of  all 
other.  Nor  doubt  we  that  belief  may  be  now  less,  and  now 
be  more;  since  then  parts  of  belief  might  go  away  and 
come  anew,  and  then  there  were  divers  belief  for  diversity 
of  parties.  Such  doubts  we  should  send  to  the  schools  of 
Oxford;  and  we  should  know  well,  from  God,  that  divers 
faiths  in  a  man,  now  one,  and  now  another,  make  one  faith 
in  him;  yea,  if  the  time  be  divers  that  this  faith  thus  cometh 
or  goeth.  And  may  God  thus  increase  our  faith!  We  by 
sin  enfeeble  our  faith.  And  Christ  sleepeth  oft  to  us,  for 
such  sleeping  of  our  sin.  For  when  winds  of  man's  boast 
maketh  us  to  dread  worldly  harms;  and  floods  of  tribula- 
tion come  to  us,  they  make  us  dread  and  cry  on  Christ, 


196  Wickliff. — Sermons* 

for  to  have  help  for  failing  in  our  belief.  For  we  should 
know  that  no  such  case  might  annoy  us  but  for  sin.  And 
if  it  come  for  our  sin,  it  is  just  and  God's  will.  Why- 
should  we  be  thus  distempered  for  what  is  needful  to  come? 
Love  we  God,  and  do  we  his  will,  and  dread  we  no  kind  of 
thing  but  him ;  for  default  in  our  belief  maketh  us  to  dread 
for  such  things. 

For  these  four  manners  of  affections,  dread,  sorrow,  hope, 
and  joy,  change  a  man's  will  after  that  he  hath  virtues ;  and 
if  he  be  reared  in  sins,  they  change  much  in  a  man.  For  he 
dreads  things  of  nought,  and  seeks  joy  of  worldly  things; 
and  also  sorrows  for  loss  of  things  that  were  better  for  him 
to  want,  and  for  hope  of  things  far  from  his  health,  as  is 
welfare  of  this  world.  And  all  these  teach  that  his  will  is 
not  set  on  heavenly  things,  nor  his  belief  grounded  in  God, 
for  default  of  good  love.  For  each  man  should  dread  more 
the  loss  of  God's  love  by  sin,  than  he  should  dread  loss  of 
any  worldly  things;  for  as  faith  teacheth  us,  loss  of  God's 
love  were  worse ;  why  should  we  not  dread  this  more  since 
it  brings  more  harm  to  us;  and  hope  for  more  help  by 
charity  than  by  any  man's  help.  And  thus  the  prophet 
declares  a  curse  on  him  who  thus  trusteth  in  man. 

And  here  may  men  have  a  mirror  to  judge  whether  they 
love  God,  and  whether  they  are  in  charity,  according  to 
the  order  that  they  should  have.  If  they  love  God  well, 
they  should  have  more  joy  of  him  than  of  any  earthly 
thing;  and  so  of  loss,  if  it  come.  If  they  lose  the  love  of 
God  by  their  sin,  they  should  know  they  should  have  more 
sorrow  thereof,  than  of  loss  of  worldly  things.  And  so  this 
joy,  with  this  loss,  would  make  men  to  flee  sin.  Since  many 
men,  with  diligence  flee  loss  of  worldly  goods,  and  keep 
them,  that  they  be  not  condemned  in  such  loss  by  man's 
law ;  and  dread  not  so  much  to  lose  goods  of  grace  that  are 
better;  it  is  plain  that  charity  is  not  established  in  them. 
And  thus  of  goods  of  nature,  for  men  dread  much  to  lose 
them,  as  the  rule  of  nature  teaches  us,  and  common  expe- 
rience; and  if  they  come  to  us,  we  joy  full  much,  as  we 
know  full  well ;  but  goods  of  grace  we  put  behind,  and  that 
does  away  our  charity.  And  if  we  feign  falsehood  in  these 
two  things,  both  God  and  our  business  shall  be  "judges 
against  us.  About  which  travail  we  most?  about  goods  of 
nature  and  of  this  world,  or  about  goods  of  grace  ?  Our  own 
travail  shall  judge  us.  What  priest  bestirreth  him  more  now 
for  to  follow  Christ  in  virtues,  than  to  get  a  benefice ;  or 


VI.]  Charity,  197 

to  get  worldly  goods?  And  this  teacheth  that  he  joyeth 
more  of  worldly  goods  than  of  goods  of  grace.  However 
we  strive  now,  our  Judge  shall  condemn  us  at  last.  And  hy 
this  same  reason  hope  and  sorrow  shall  judge  us;  for  we 
contrive  our  husiness  more  in  hope  of  a  worldly  profit  than 
we  do  in  hope  of  heaven,  or  heavenly  bliss  that  we  should 
have.  And  thus  we  dread  loss  of  worldly  goods  more  than 
we  do  of  goods  of  bliss ;  and  this  reverseth  all  our  hfe. 


VI. 

CHARITY. 

Though  I  spealc  with  the  tongue  of  men  and  angels,  and 
have  not  charity,  I  am  become  as  a  sounding  brass, 
and  as  a  tinkling  cymbal,  <^c.     1  Cor.  xiii. 

Paul  telleth  in  this  chapter  how  men  should  know  cha- 
rity, and  how  men  should  keep  charity ;  and  this  lore  is 
full  needful  to  each  member  of  holy  church.  First,  Paul 
telleth  how  needful  is  charity  before  other  things;  and  he 
begins  at  the  highest  work  that  man  hath  in  holy  church. 
Paul  saith,  if  he  speak  with  men's  tongues,  and  angels' 
tongues,  and  have  not  charity,  he  is  but  as  brass  sounding, 
and  a  cymbal  tinkling.  It  is  known  by  belief,  that  preach- 
ing and  other  speech  is  the  highest  deed  of  man,  when  it 
is  done  well.  But  however  a  man  speak  in  divers  tongues 
of  men,  either  English,  French,  Latin,  or  other  language, 
his  voice  is  like  a  sound  of  brass,  that  destroyeth  himself, 
unless  he  have  charity  by  which  he  deserveth  the  bliss. 
For  such  men  waste  themselves  and  enlarge  their  pain. 
And  on  the  same  manner,  if  a  man  speak  in  angel's  tongue, 
with  clear  voice,  or  flowery  words,  if  he  want  charity  with 
this,  he  is  a  tinkling  cymbal ;  for  he  profits  not  to  deserve 
this  bliss,  but  wastes  himself  to  his  condemning. 

Afterwards  saith  Paul,  that  if  he  have  prophecy,  and 
know  all  that  is  secret,  and  have  all  manner  of  science, 
and  if  he  have  belief,  so  much  that  he  remove  hills,  and  he 
have  not  charity,  he  is  nought  to  holy  church.  These  four 
things  which  are  called  virtues  by  the  understanding  of 
man,  may  be  out  of  charity,  and  then  they  prove  nought  to 
bliss.  Many  men  may  know  much,  and  live  evil.  A  man 
may  work  wonders  by  the  working  of  a  fiend ;  and  so  it  is 
nothing  worth  to  praise  men  for  such  working.  And  thus 
17* 


1 98  Wickliff. — Sermons. 

men  may  have  belief  unformed  by  charity,  and  such  belief 
profiteth  not,  since  the  fiend  hath  such  belief.  And  thus 
men  may  have  prophecy,  and  all  this  knowledge  in  their 
souls,  and  be  wicked  workers  with  evil  will  of  their  souls. 
And  thus  saith  Christ  in  the  gospel;  they  will  say.  Lord, 
prophesied  we  not  in  thy  name,  and  cast  fiends  out  from 
men,  and  yet  he  knoweth  them  not  to  bliss. 

The  third  time  saith  God  in  Paul,  If  he  deal  all  his  goods 
into  meats  for  poor  men,  and  give  his  body  so  that  he  burn, 
as  some  men  do  for  heresy,  and  he  have  not  charity  with 
this,  it  profiteth  him  nought  to  bliss. 

Since  this  work  and  these  grounds  seem  to  make  holy 
men,  and  each  man  would  naturally  desire  to  be  blessed,  it 
is  well  to  learn  how  men  should  know  charity ;  since  it  is 
so  needful  to  men  to  come  to  bliss  of  heaven.  And  there- 
fore, in  this  second  part  of  this  epistle,  Paul  telleth  sixteen 
conditions  by  which  men  may  know  this  love.  The  first  is, 
that  charity  is  patient,  and  so  meek  that  he  conformeth  his 
will  meekly  to  God's  will,  and  thus  he  gnaweth  not  him- 
self to  death  for  any  thing  that  befalleth  in  the  world,  but 
for  good  things  that  befall  he  hath  a  burning  love  to  God. 
The  second  is  benignity  by  speech,  that  Paul  speaketh  here. 
The  third  Paul  telleth  that  charity  hath  no  envy ;  and  he 
speaketh  of  charity  in  the  name  of  the  man  that  holdeth  it. 
And  thus,  men  may  not  envy,  and  yet  reprove  men  in  Christ's 
name,  for  love  that  they  have  to  God,  and  for  profit  to  his 
church.  For  thus  did  Christ  full  sharply,  and  he  could  not  be 
without  this  love.  The  fourth  condition  of  this  love  is,  that  it 
doth  nought  amiss.  For  what  thing  he  doeth,  his  last  intent 
is  to  God's  will,  and  so  to  the  profit  of  his  church,  according  to 
the  law  that  he  hath  given.  And  thus  all  these  four  sects* 
seem  to  fail  in  charity ;  for  they  leave  God's  law,  and  work 
by  their  feigned  findings,  and  so  they  leave  God's  worship, 
and  travail  most  for  their  own  winning.  The  fifth  condition 
of  this  love  is,  that  it  swelleth  not  to  pride.  For  he  thinks 
meekly  how  he  is  a  low  servant  of  God.  And  so  hypocrisy 
makes  not  that  he  lift  up  himself  over  reason.  The  sixth 
manner  of  charity  is,  that  it  is  not  covetous.  Each  man 
should  covet  bliss,  and  to  do  virtuous  deeds.  But  Paul 
speaketh  of  covetousness  which  is  contrary  to  this  end.  As 
many  men  languish  for  pride,  to  have  a  state  that  God  wills 
not.  And  thus  all  the  four  sects  seem  to  fail  in  this  point; 
for  they  covet  that  man's  will  go  forth,  and  God's  will  be 
*  The  four  orders  of  friars. 


VI.]  Charity.  199 

put  back ;  and  so  they  have  always  envy,  and  do  amiss  as 
proud  men;  for  they  covet  their  own  worship,  and  leave  the 
worship  of  God.  The  seventh  condition  of  love  is,  that  it 
seeketh  not  his  own  things;  but  to  the  worship  of  God,  and 
to  the  profit  of  his  church,  he  intendeth  to  do  his  deeds,  ac- 
cording to  the  law  that  God  hath  given.  And  here  it 
seems  that  the  four  sects  fail  in  this  point.  For  each  seeks 
that  his  rule  and  his  order  be  maintained,  more  than  the 
common  order  of  Christ,  or  the  law  that  he  hath  given. 
The  eighth  condition  of  this  love  is,  that  it  is  not  stirred 
unto  wrath.  For  since  he  is  patient,  and  knows  that  God 
must  have  his  will,  he  holds  himself  paid  with  what  befalls, 
in  that  it  is  God's  will.  And  this  fails  in  these  four  sects, 
for  they  take  their  own  vengeance,  beside  the  law  that  God 
hath  given,  as  if  they  were  higher  than  antichrist.  The 
ninth  condition  of  this  love  is,  that  it  contriveth  not  evil. 
For  it  contrives  all  to  the  worship  of  God,  and  the  means 
that  lead  thereto;  whereas  these  four  sects  cast  to  have 
their  own  will  more  busily  than  the  will  of  God,  and  then 
they  are  all  evil.  The  tenth  condition  of  this  love  is,  that 
it  joyeth  not  of  wickedness,  but  it  hath  sorrow  that  any  man 
doeth  against  God's  will.  But  yet  of  the  same  thing  hath 
he  both  sorrow  and  joy.  He  hath  sorrow  of  the  sin,  by 
reason  that  it  displeaseth  God;  and  he  hath  joy  of  the 
same  by  reason  God  punisheth  it  well.  And  here  it  seems 
that  these  four  sects  have  joy  of  their  own  things,  and  say 
that  God  forbad  that  Christ's  ordinance  should  be  fulfilled. 
And  thus  they  reverse  in  deed  the  will  of  God  in  many 
manners.  The  eleventh  condition  of  this  love  is,  that  he 
joyeth  in  the  truth.  Truth  is  God  and  his  law.  And  when 
this  law  is  well  kept,  then  this  charity  hath  joy.  And  here 
these  four  orders  seem  to  grudge  much  against  this  truth; 
for  they  magnify  their  laws,  and  execute  them  busily;  but 
that  God's  law  be  broken,  they  reckon  too  little,  so  that 
their  state  stand.  The  twelfth  condition  of  this  love  is,  that 
it  sufTereth  all  things;  for  it  joyeth  of  all  truth,  inasmuch 
as  it  pleaseth  God.  Why  will  not  these  four  sects  suffer 
that  God's  word  reign,  and  that  Christ's  ordinance  stand 
whole,  since  it  were  best,  as  they  grant?  But  certainly  then 
all  these  four  sects  should  leave  their  patrons  and  their  rules, 
and  come  to  Christ's  sect.  And  who  should  grudge  against 
this?  The  thirteenth  condition  of  this  love  is,  that  it  believeth 
all  things.     For  thing  and  truth  here  is  all  one.    And  thus 


200  Wicklif,— Sermons. 

it  believeth  and  assenteth  to  all  manner  of  truth  and  reason. 
But  faileth  he  not  here  that  hindereth  Christ's  ordinance, 
and  doth  harm  to  many,  both  to  their  body  and  to  their 
soul?  The  fourteenth  condition  of  this  love  is,  that  it  hopeth 
all  things.  For  it  hopeth  that  ordained  truth  helpeth  all 
good  men.  And  this  charity  hopeth  to  have  part  of  this 
help.  Here  fail  these  new  sects,  which  dread  that  they 
should  fail  of  worldly  favour,  and  worldly  winning,  and  , 
that  God's  law  shall  be  kept  holy.  And  thus  they  despair  p 
in  life  of  the  fruit  of  God's  law.  The  fifteenth  condition  of 
this  love  is,  that  it  sustaineth  all  things.  For  it  helpeth  to 
hold  all  truth,  and  abideth  the  end  thereof.  For  after  the 
day  of  doom  shall  be  the  fruit  of  all  truth ;  and  these  who 
are  impatient  that  God's  law  should  right  them,  fail  in  this 
condition,  since  they  trust  in  men's  law.  The  sixteenth 
condition,  and  the  last  that  followeth  this  charity  is,  that  it 
never  faileth  away;  neither  in  this  world,  nor  in  the  other. 
For  God's  love  may  not  fail,  since  God  may  not  cease  to 
ordain  these  men  to  come  to  bliss,  whom  he  will  ever  have 
in  bliss.  And  this  love  that  is  in  God  must  have  such  cha- 
rity in  man. 

Look  thou  at  these  conditions,  whether  thou  have  them 
all  in  thee;  and  if  thou  have  them  not,  bestir  to  have  them 
all  whole.  And  then  without  doubt  thou  hast  this  love 
that  must  bring  thee  to  bliss.  And  of  this  Paul  teaches 
the  excellence  of  charity.  And  this  is  the  third  part  of  this 
epistle,  and  makes  end  of  this  glorious  lore.  Charity  is 
wonderful  good,  as  men  may  see  of  words  here  before.  And 
charity  must  ever  last,  either  in  life,  either  in  half  life,  for 
it  is  not  fully  clean  before  we  come  to  bliss. 

But  whether  prophecies  should  be  avoided,  or  that  tongues 
should  cease,  or  that  science  should  be  destroyed,  and 
all  these  three  must  needs  fail,  this  charity  shall  never  fail. 
For  somewhat  we  know  in  certain,  as  the  being  of  one  God ; 
and  somewhat  we  prophesy,  as  things  of  the  last  day;  but 
when  that  shall  come  which  is  perfect,  this  which  is  imper- 
fect shall  be  put  away.  And  so,  since  at  the  day  of  doom 
men  shall  have  full  knowledge  and  bliss,  the  degrees  of 
knowledge  and  joys  here  must  needs  pass,  and  the  ending 
must  needs  come.  And  thus  saith  Paul  of  himself,  and 
so  it  is  of  all  this  church.  When  I  was  little,  I  spake  as 
young  ;  but  when  I  was  made  man,  I  avoided  the  works 
of  a  young  child.     And  so  it  is  of  all  men  that  shall  come 


VII.]  The  Followers  of  Christ,  201 

after  to  bliss.  We  see  now  by  a  mirror  in  far  sight,  and 
imperfect,  but  we  shall  see  after  in  bliss  the  First  Truth,  face 
to  face.  Paul  saith  he  knoweth  now  by  a  part,  and  not  fully ; 
and  then  he  shall  know  in  bliss  as  he  is  known  fully  of  God. 
And  of  these  words  may  men  gather,  that  these  three 
virtues,  belief,  and  hope,  and  charity  now  dwell ;  but  the 
greatest  of  these  is  charity.  And  so  if  this  epistle  of  Paul 
were  fully  executed,  as  it  should  be,  the  realm  of  England 
should  be  cleared  of  these  four  sects  that  are  spoken  of. 
And  then  might  the  realm  dispend  many  hundred  thousand 
marks  more  than  it  dispendeth  now,  if  all  these  sects  were 
avoided.*  Mark  what  all  these  sects  dispend  in  our  realm 
for  a  year,  and  give  all  this  to  men  in  charity.  For  if 
these  four  fail  in  charity,  our  realm  should  draw  from  them 
this  part.  But  reckon  how  much  this  cometh  to;  and  be- 
gin thou  to  learn  of  them  what  thing  is  the  sacred  com- 
mand, by  reason  of  God's  belief;  and  that  they  tell  here  to 
the  king  only  things  that  they  will  stand  by,  to  suffer  mar- 
tyrdom of  men,  and  loss  of  all  that  they  have  of  our  realm. 
And  then  might  the  king  know  how  he  should  put  out  all 
these  four.  And  he  might  dispend  more  by  many  a  hun- 
dred thousand  marks,  and  the  realm  were  more  plenteous 
to  bring  forth  men  to  the  bliss  of  heaven.  And  thus  it  is 
for  kings  to  do,  by  the  office  that  God  hath  given  them. 


VII. 

THE    FOLLOWERS    OF    CHRIST. 

Be  ye  therefore  followers  of  God,  as  dear  children,  <Sfc, 
Ephesians  v. 

Paul  biddeth  in  this  epistle  that  men  should  be  God's 
children,  and  follow  Christ  in  manner  of  life,  as  his  dear 
children.  And  here  men  should  take  as  belief,  that  each 
man  is  required  to  follow  Christ  upon  pain  of  damning  in 
hell. 

For  if  a  man  will  be  saved,  he  must  needs  be  God's 
child;  and  if  a  man  be  God's  child,  then  he  followeth  God 
in  manners.  And  this  childhood  is  the  dearest  that  may 
fall  here  to  man.     Some  men  are  called  a  man's  children 

*  See  note  respecting  the  Supplication  of  the  Beggars,  Frith,  p.  59, 
for  a  calculation  of  the  svims  collected  by  the  friars. 


202  Wickliff.— Sermons. 

whom  they  love  for  his  quahties;  and  this  childhood  is 
dear  if  it  be  grounded  in  virtues.  Some  men  are  men's 
children,  for  they  came  of  them;  and  this  childhood  is 
better  if  virtues  be  joined  thereto.  But  some  men  are  chil- 
dren of  God,  for  they  live  in  virtues,  and  love  God's  law  to 
their  end;  and  these  are  the  dearest  children;  and  there- 
fore Paul  here  biddeth  that  we  should  be  followers  of  God, 
as  most  dear  children.  And  blind  men  withstand  here  again, 
when  men  allege  Christ's  deeds,  and  his  life,  and  his  words, 
and  say,  Lo,  this  heretic  would  be  even  (equal)  with  Christ. 
But  no  man  may  be  so.  Here  these  fools  should  know 
that  it  is  different  to  follow  Christ  in  manner  of  living, 
and  to  be  equal  with  him.  Each  man  should  desire  the 
first,  but  no  Christian  man  can  be  the  second ;  and  so  each 
Christian  man  should  learn  of  the  life,  work,  and  words 
of  Christ,  and  thereafter  follow  him,  either  near  or  further 
off.  For  if  he  depart  from  Christ  in  this,  he  goeth  straight 
to  hell.  And  men  may  see  that  this  is  excusing  in  sin. 
And  therefore  saith  Paul  after.  That  we  should  walk  in 
love,  but  as  Christ  hath  loved  us.  And  by  ensample  of 
this  love  each  man  should  love  his  brother.  And  therefore 
saith  Christ  by  John,  A  new  commandment  I  give  you, 
that  ye  love  together,  as  I  have  loved  you.  Christ  gave 
himself  for  us,  both  offering  and  sacrifice  to  God,  that  is 
his  Father,  into  smelling  of  sweetness. 

It  is  known,  by  belief,  how  mankind  trespassed  to  God, 
and  how  by  God's  righteousness  that  trespass  must  needs 
be  punished ;  and  how  it  might  not  be  punished,  and  yet 
mankind  be  saved,  unless  Christ,  both  God  and  man,  had 
offered  himself  upon  the  tree.  This  offering  was  sacrifice 
made  to  God  for  our  good.  And  here  saith  Christ,  by 
John,  that  no  man  hath  more  love  than  this,  to  put  his  life 
for  brethren,  and  thus  Christ  is  of  most  love.  We  should 
follow  Christ  afar  in  this  love,  according  to  our  power,  and 
offer  our  body  to  the  Father  of  heaven,  for  love  and  profit 
of  our  neighbour.  And  since  each  man  should  follow  God 
both  by  body  and  by  soul,  each  man  should  here  follow 
Christ  by  true  service  to  God.  And  since  this  martyrdom 
of  Christ  was  so  sweet  before  God,  Paul  well  calls  it  an 
offering  to  God  into  smelling  of  sweetness.  For  deeds  that 
please  to  God  must  smell  well  before  him.  And  here  many 
men  say,  that  men  slain  in  worldly  cause  are  but  stinking 
martyrs,  and  offerings  to  the  fiend. 

Hereof  Paul  concludes    that  five  sins   should  be  fled, 


VII.]  The  Followers  of  Christ,  203 

as  is  fornication,  and  all  uncleanness ;  or  avarice,  sin  of  the 
world,  not  to  be  named  in  you  as  beseemeth  holy  men ;  or 
filthy  or  foolish  speech;  or  ribaldry,  that  pertains  not  to 
things  of  bliss.  But  use  ye  your  speech  more  cleanly  in 
thinking  of  God ;  for  know  this,  and  understand  as  the  be- 
hef  of  Christian  men,  that  each  lecher,  or  unclean  man, 
ravenous  man,  or  that  worshippeth  images,  hath  no  heri- 
tage in  the  realm  of  Christ,  who  is  both  God  and  man. 
Since  each  man  maketh  that  his  God  which  he  loveth 
most  of  all;  and  a  covetous  man  loveth  worldly  goods 
more  than  he  loveth  God.  Since  he  leaveth  righteousness 
for  love  of  such  worldly  goods,  it  is  known  that  it  is  false, 
and  out  of  right  belief  of  God ;  for  he  maketh  such  goods 
his  idols  which  must  needs  be  false  gods. 

And  thus  it  is  of  other  sins  which  men  oft  fall  into.  In 
the  first  fleshly  sin  are  many  sorts;  and  Paul  understandeth 
them  all  by  uncleanness,  as  some  men  say.  Other  men 
say  well  enough,  that  Paul  telleth  of  these  three  sins,  flesh- 
ly sin,  and  sin  of  the  fiend,  and  the  sin  of  the  world,  as  all 
sins.  For  though  all  sins  are  unclean,  yet  these  three  sins 
of  the  fiend,  pride,  envy,  and  ire,  three  sisters,  make  more 
like  to  the  fiend,  and  by  this  print  of  the  fiend,  they  are 
more  foul  before  God.   . 

Paul  bids  true  men,  that  no  man  beguile  them  in  belief 
by  vain  words  which  they  speak,  that  these  are  not  sins, 
or  only  light  ones.  As  they  say  that  licentiousness  is  na- 
tural; and  that  man  should  have  love  of  his  own  excel- 
lence, since  that  God  hath  given  it  him ;  and  that  God  hath 
given  this  world  to  man,  to  serve  him  by  help  thereof. 
Such  vain  words  that  excuse  sin,  do  much  harm  among 
men.  As  Adam  and  Eve  were  beguiled  by  vain  speech  of 
the  serpent,  and  so  were  many  others  by  disbelieving  the 
truth  of  God's  law.  For  if  we  take  heed  to  God's  ire, 
either  in  the  old  law  or  in  the  new,  it  came  by  sin,  that 
was  brought  in  by  such  false  and  beguiling  words.  And 
therefore  should  ye  not  be  perceivers  of  them,  neither 
speaking  thus,  nor  believing,  nor  darkening  by  such  false 
speech.  For  ye  were  sometime  in  darkness,  but  now  ye 
are  light  in  the  Lord.  Men  that  are  encumbered  in  sin  are 
made  dark  and  blind  with  sin;  but  men  that  are  in  the 
light  of  grace  know  sins,  as  we  see  motes  in  sunbeams. 
Therefore  walk  ye,  as  children  of  light,  in  holiness.  The 
fruit  of  light  standeth  in  these  three,  in  all  manner  of  good- 
ness, and  in  all  manner  of  righteousness,  and  in  truth. 


204  Wickliff. — Sermons. 

VIII. 

THE    PRIESTHOOD    OF    CHRIST. 

Christ  being  come,   an  High  Priest  of  good  things  to 
come,  (Sj'c.  Heb.  ix. 

This  epistle  telleth  the  excellency  that  Christ  had  over 
the  bishops*  of  the  old  law,  although  they  all  figured  Christ. 
And  this  is  pertinent  to  speak  to  Jews,  that  knew  the  old 
law.  And  Christ  surpassed  bishops  of  the  old  law  in  three 
points.  First,  he  was  Bishop  of  the  goods  of  bliss,  the 
which  goods  are  hoped  for  to  come.  And  thus  saith  Peter, 
that  Christ  is  Bishop  of  souls,  for  he  is  Lord  of  them. 
Bishops  of  the  old  law  had  sacrifices,  and  did  some  good,  in 
that  they  figured  Christ  and  his  passion  that  bought  man- 
kind. The  other  excellence  of  Christ  is,  that  his  tabernacle 
is  better  than  were  all  the  tabernacles  that  were  in  the  old 
law.  For  Christ's  tabernacle  is  the  world.  And  Paul  saith, 
that  this  tabernacle  is  more  large,  and  more  perfect  than 
the  tabernacle  o'f  Moses.  For  this  was  not  made  by  man, 
but  made  of  nought,  by  God  Almighty ;  but  Moses's  taber- 
nacle was  made  by  great  travail  of  priests.  The  third  ex- 
cellence of  Christ  is,  that  his  sacrifice  was  better,  and  made 
more  perfectly  than  the  sacrifices  of  the  old  bishops. 
Bishops  of  the  old  law  sacrificed  lamb's  blood,  or  blood  of 
goats,  or  of  calves;  but  Christ  surpassed  all  these  figures. 
For  Christ,  by  his  own  blood,  entered  once  into  heaven, 
and  there  he  found  everlasting  blessing,  that  none  other 
>  bishop  might  come  to.  And  so  Jesus  entered  once  for  ever 
to  heaven,  the  inner  part  of  this  temple;  but  bishops  of  the 
old  law  needed  to  enter  year  by  year;  and  yet  they  en- 
tered not  into  heaven,  but  into  a  little  place  that  was  in 
the  west  part  of  the  tabernacle.  And  although  this  figured 
heaven,  yet  man's  bliss  was  not  herein.  But  the  entering 
of  Christ  to  heaven,  into  a  place  more  holy  and  more  large, 
was  into  the  place  where  there  is  bliss  without  end.  And 
thus  since  Christ  is  God  of  heaven,  and  his  manhood  is  so 
nigh  God,  our  Bishop,  Christ,  in  all  these  things  must 
needs  pass  all  other  bishops.  For  as  this  Lord  may  reach 
far,  so  he  is  nearer  and  more  gracious;  and  except  by 
virtue  of  this  Bishop,  might  never  bishop  do  good  to  man. 
And  thus  dignities  and  privileges,  that  are  now  granted  by 
the  pope,  unless  Christ  confirm  them  first,  are  not  worth  a 
*  Priests. 


VIIL]  The  Priesthood  of  Christ.  205 

flea's  foot.  And  so  it  seems  to  some  men  that  bishops  of 
the  old  law  were  better,  and  more  worthy  than  these  em- 
peror's bishops;  for  they  served  and  hgured  Christ  by 
authority  of  God;  but  these  emperor's  bisliops  now  serve 
and  figure  antichrist;  and  their  authority  is  taken  of  the 
fiend  against  Christ,  and  thus  they  say  that  the  pope  is  the 
head  vicar  of  this  fiend.  But  all  the  bishops,  and  all  the 
fiends,  must  have  their  being  of  Christ,  and  serve  him, 
either  well  or  evil  against  their  will.  For  either  they  are 
damned  in  hell  with  the  highest  antichrist;  or  else  they  are 
blessed  in  heaven  by  our  Bishop,  Jesus  Christ. 

And  afterward  Paul  proves,  by  a  principle  of  belief,  the 
sutBciency  of  Christ,  beginning  that  he  is  both  God  and 
man ;  for  if  Christ  be  very  man,  he  is  a  part  of  all  mankind. 
And  so,  by  this  grace,  man  is  made  sufficient  by  Christ,  al- 
though he  sinned  in  Adam.  And  thus  saith  Paul  to  his 
brethren,  that  if  blood  of  kids  or  bulls  and  the  ashes  of  a 
calf  that  is  scattered  maketh  men  holy  that  were  fouled  as 
to  fleshly  cleansing,  how  much  more  Christ's  blood,  that 
offered  himself  by  the  Holy  Ghost,  without  spot  to  God 
the  Father,  shall  cleanse  our  conscience  from  dead  works  to 
serve  the  living  God.  This  reason  that  Paul  makes  is  the 
belief  that  men  must  have. 

There  are  three  cleansings;  bodily  and  spiritual,  and  one 
cleansing  which  partakes  of  the  two ;  as  was  cleansing  of  the 
old  law.  For  this  bodily  cleansing  of  these  figures  of  the  old 
law,  cleansed  not  spiritually,  but  in  figure;  for  other  cleans- 
ing were  better  by  water.  And  so  it  figured  Christ's  blood, 
and  his  heart  that  was  burnt  by  love;  and  this  hallowing 
that  last  was  figured,  must  needs  be  better  than  its  figure, 
as  the  fire  is  better  than  smoke,  and  man  is  better  than  his 
image.  And  so,  since  Christ  is  God  and  man,  satisfaction 
for  this  sin  that  he  made  thus  freely,  is  better  than  any 
other  that  man  or  angel  might  make.  The  same  man  in 
number  that  sinned  by  Adam,  our  first  father;  the  same 
man  in  number  made  satisfaction  by  the  second  Adam, 
Christ.  And  since  he  is  of  more  virtue  than  the  first  Adam 
might  be,  and  his  pain  was  much  more  than  the  sinful  lust 
of  the  first  Adam,  who  should  have  conscience  here  that  this 
sin  is  not  all  cleansed  out? 

And  since  our  Jesus  is  very  God,  who  never  may  forget 
this  meed,  he  is  sufficient  medicine  for  all  sinners  that  are 
contrite.  For  Christ  is  ever  and  every  where,  and  in  all 
such  souls  by  grace,  and  so  he  cleanselh  more  cleanly  than 

WICKUFF.  18 


206  Wichliff, — Sermons. 

any  body  or  figure  may  cleanse.  And  therefore,  as  Paul 
saith,  Christ  is  Mediator  of  the  new  law;  for  Christ  hath  of 
both  these  two;  for  he  is  God,  author  of  these  both,  and 
knitteth  the  one  with  the  other,  and  that  by  his  death,  in 
atoning  for  the  first  trespasses  that  were  done  in  the  old 
law.  These  men  take  the  promise  again  that  are  called  to 
a  lasting  heritage.  All  this  purchase  was  done  in  Christ 
Jesus  our  Lord. 

We  take  here  as  belief,  that  Jesus  Christ  who  purchased 
thus,  is  every  good  that  may  be;  and  so  the  same  God 
that  made  man,  and  after  bought  man  to  the  bliss  which 
he  ordained  before  to  man.  And  let  man  take  as  belief  that 
all  things  which  God  hath  ordained  must  needs  come,  in  his 
time,  after  the  form  that  God  hath  shape n. 


IX. 

THE  VICTORY  OVER  THE  WORLD. 

Whatsoever  is  born  of  God  overcometh  the  world,  <^c. 
1  John  V. 

John  stirreth  Christian  men  to  flee  sin  that  cometh  of  the 
world.  And  this  sin  is  full  common  in  all  three  parts  of 
the  church.  First,  Christian  men  should  know  that  all  men 
who  should  have  bliss  of  heaven,  are  spiritually  born  of 
God,  and  made  men  of  his  order;  since  Christ  must  be 
their  Father,  and  holy  church  their  mother.  And  John 
setteth  these  conditions  that  must  needs  be  fulfilled.  Each 
that  is  born  of  God,  overcometh  the  world  in  all  his  time ; 
for  if  he  be  overcome  of  the  world  for  a  little  time,  so  that 
he  sinneth,  nevertheless,  he  must  overcome  the  world  at 
last.  For  else  he  was  never  born  of  Christ,  nor  followeth 
his  Father  in  this  fight.  And  Christ  will  have  no  children 
but  those  that  follow  him.  Therefore  John  telleth  to  men 
a  mean  to  overcome  the  world.  And  this,  he  saith,  is  the 
victory  that  overcometh  the  world — our  belief,  (or  faith.) 
So  that  none  overcome  the  world  nor  the  fiend,  nor  his 
flesh,  unless  belief  or  faith  is  the  armour  by  which  he  thus 
overcometh. 

And  therefore  Paul  declareth  to  the  Hebrews,  that  saints 
overcame  realms  by  the  belief  that  they  had,  and  made  many 
other  victories.  And  shortly  there  is  no  man  overcome  of 
his  spiritual  enemy  unless  he  is  out  of  belief,  either  in  one 
manner  or  in    another.     And    thus,  by  some  manner   of 


IX.]         The  Victory  that  overcometh  the  World.         207 

speech,  belief  is  both  the  shield  and  sword  by  which  man 
fighteth,  and  the  victory  that  he  maketh.  John  asks  for 
example,  Who  is  he,  brethren,  that  overcometh  the  world, 
but  that  man  who  believeth  that  Jesus  is  God's  Son?  If 
thou  have  full  belief  of  Christ,  how  he  lived  here  in  earth, 
and  how  he  overcame  the  world,  thou  overcomest  it  as  a 
kind  son ;  for  if  thou  take  heed  how  Christ  despised  it,  and 
follow  him  here  as  thou  shouldest,thou  must  needs  overcome 
it  by  belief  of  thy  Father.  And  here  may  men  know 
plainly  that  many  are  in  this  world  who  are  not  born  of  God, 
nor  believe  here  in  Christ;  for  if  this  belief  were  in  them, 
they  should  follow  Christ  in  manner  of  life.  But  they  are 
out  of  belief,  as  many  men  are  as  to  the  day  of  doom.  What 
man  that  should  believe  fully  that  the  day  of  doom  is  at 
hand,  and  that  God  judgeth  men  after  they  have  fought  in 
his  cause,  would  not  busily  enforce  himself  to  follow  Christ 
therefore?  Either  the  belief  of  these  men  sleepeth,  or  they 
want  right  belief;  as  men  that  love  this  world  and  rest 
therein,  live  as  if  God  saw  not  this,  and  should  not  judge 
for  this  deed.  Thus  our  belief  of  Christ's  life,  is  needful 
to  all  Christian  men.  And  therefore  men  should  know  the 
gospel,  for  it  telleth  the  belief  of  Christ. 

And  thus  it  seems  that  the  new  orders*  overcome  not 
this  world  by  belief  that  they  have  in  Christ;  for  Christ 
lived  not  as  they  live  now.  Christ  purchased  not  for  his 
apostles  cities,  nor  houses,  nor  worldly  goods;  but  taught 
them,  both  openly  and  in  private,  to  flee  such  having  of 
the  world.  And  thus  the  falsehood  hidden  of  the  fiend  de- 
ceiveth  men  of  such  orders.  They  say  that  they  have  the 
world  in  common,  but  none  of  them  to  himself.  When 
they  have  the  world  thus  in  common,  each  of  them  assent- 
eth  to  the  world,  and  they  are  altogether  more  strong  to 
hinder  men  that  do  against  the  same,  either  in  word  or  in 
deed;  and  thus  the  fiend's  champion  is  strong.  Such 
sophisms  serve  of  nought  before  Christ,  the  last  Judge. 
And  thus  these  sophisters  prate  that  they  have  nought, 
neither  separate  nor  in  common,  and  yet  men  see  all  day 
that  they  have  both  places  and  houses,  and  other  goods, 
more  plenteously  than  the  poor  men  that  they  rob.f  These 
false  men  must  needs  be  damned  of  Christ,  who  is  the 
Truth.  For  they  differ  nought  from  thieves,  but  that  they 
rob  more  sinfully,  even  to  the  greatest  man  of  them  who 
is  more  strong  in  his  malice. 

*  The  friars.  t  See  note,  p.  76. 


208  WicUiff.— Sermons. 

This  is  he  that  came  by  water  and  by  blood — Jesus 
Christ.  He  came  not  to  the  bliss  of  heaven  by  hypocrisy 
or  falsehood,  but  by  tribulation  and  by  shedding  of  his 
blood.  And  thus  he  was  also  made  Jesus,  that  is,  Saviour 
of  this  world.  And  he  was  also  made  Christ,  to  anoint 
men  by  the  will  of  his  grace,  by  virtue  of  his  passion,  and 
not  by  worldly  life  here.  For  he  was  the  head  of  martyrs, 
and  suffered  most  pain.  On  this  should  his  sons  think,  and 
follow  their  Father  in  this  manner.  For  if  they  follow  a 
new  manner,  and  leave  the  manner  that  Christ  taught,  they 
leave  Christ  and  follow  antichrist,  as  false  men  do  that  shall 
be  fiends.  And  thus  Christ  came,  not  only  in  water,  but  in 
water  and  in  blood.  For  he  suffered  not  tribulation  as 
many  men  do;  but  tribulation  and  suffering  from  great 
fervour  of  charity.  And  by  this  cause,  saith  Paul,  God 
called  Christ,  and  gave  him  a  name  that  is  over  all  other 
names,  and  most  of  worship  in  this  world.  And  there  is 
sufficient  witness  of  this  sentence  both  in  heaven  and  in 
earth.  The  Holy  Ghost  is  he  that  witnesseth  in  high 
heaven  that  Christ  is  truth.  For  there  are  three  that  give 
witness  in  heaven — the  Father,  the  Word,  and  the  Holy 
Ghost,  and  these  three  are  all  one.  And  there  are  three 
that  give  witness  in  earth — the  soul,  water,  and  blood:  and 
these  three  are  all  one;  for  they  make  Christ's  manhood. 
And  so  all  this  special  substance,  that  is,  the  Godhead  of 
Christ,  is  three  persons  and  one  God.  So  this  common 
substance  is  one  Person  of  Christ.  And  thus  when  Christ 
cried  with  a  loud  voice,  he  sent  out  his  man's  spirit,  and 
he  shed  water  and  blood,  from  the  time  that  he  was  dead. 
These  three  things  betoken  well  that  Christ  was  very  man 
and  God.  And  in  the  time  that  Christ  was  baptized,  the 
Father  witnessed  in  voice,  the  Son  was  showed  in  manhood, 
and  the  Holy  Ghost  as  in  a  dove.  And  these  three  are 
sufficient  witness  to  teach  our  belief  of  Christ.  For  if  we 
take  witness  of  men,  witness  of  God  that  is  three  persons, 
is  more  to  prove  this  belief,  and  this  is  more  witness  of  God 
that  he  witnessed  thus  of  his  Son.  And  God  is  every  where. 
Whoso  believeth  in  the  Son  of  God,  he  hath  witness  of  God 
in  him,  since  he  hath  the  Trinity. 


X.]  Of  the  Holy  Spirit.  209 

X. 

OF    THE   HOLY    SPIRIT. 

Now  I  go  my  way  to  Him  that  sent  me^  <Sfc.  John  xvi. 

This  gospel  of  John  telleth  of  things  that  are  to  come 
before  the  day  of  doom.  And  for  that  Christ's  ascension 
was  nigh,  therefore  Christ  told  a  word  of  his  ascension, 
that  his  apostles  should  beheve.  Christ,  to  whom  all  things 
that  shall  be  are  present,  said  upon  the  Thursday  that  he 
should  die  on  the  morrow,  I  go  to  Him  that  hath  sent  me 
to  the  earth.  And  that  for  a  great  office,  to  buy  the  Church 
of  men.  And  although  my  going  is  as  open  as  it  was  hid 
before  times,  none  of  you  asketh  me  whither  I  go.  But  yet, 
for  that  I  have  spoken  these  things  unto  you,  ye  believe  not 
but  lightly  that  they  are  truth;  and  so  a  hidden  sorrow 
hath  filled  your  hearts.  For  I  have  told  you  I  shall  suffer, 
how  I  shall  be  reproved,  and  how  I  shall  die,  and  how  I 
shall  after  be  ascended  from  you;  and  how  I  shall  dwell 
in  heaven,  till  I  come  at  the  last  day  to  judge  the  world  to 
joy  or  to  pain.  And  these  words  shall  make  friends  to 
mourn  among  themselves.  But  I  say  truth  to  you,  it  pro- 
fiteth  to  you  that  I  go;  for  if  I  go  not,  the  Holy  Ghost 
shall  not  come  to  you:  and  if  I  shall  go,  I  shall  send  him 
to  you.  And  when  he  shall  come,  he  shall  reprove  the 
world  of  sin,  and  of  righteousness,  also  of  judgment. 

But  this  shall  be  understood  thus ;  God  shall  reprove  this 
world  of  sin,  of  untruth,  for  they  believed  not  in  me.  And 
this  is  the  first  sin  and  the  most  unkind  that  they  might  do  to 
God.  For  since  Christ  came  to  this  world,  and  became  our 
brother,  to  buy  us,  and  always  to  profit  mankind ;  and  he  is 
so  openly  truth,  showed  thus  unto  man ;  it  is  a  great  sin  to 
believe  not  here  to  Christ,  for  by  sinning  as  to  this  faith,  un- 
kind men  believe  not  to  this  Father,  and  to  Christ,  and  also 
to  the  Holy  Ghost.  For  the  Holy  Trinity  witnesseth  this. 
And  as  belief  is  the  first  virtue  and  ground  of  all  other,  so 
unbelief  is  the  first  sin  of  all  other.  And  therefore,  this  sin, 
taken  by  itself,  is  taken  for  the.  most  noted.  Of  this  sin 
shall  the  Holy  Ghost  reprove  men  of  this  world. 

Secondly,  the  Holy  Ghost  shall  reprove  men  of  right- 
eousness, that  they  should  have  to  Christ,  and  yet  they  un- 
kindly want  it.  For  such  a  messenger  should  be  worshipped 
of  all  men,  and  praised  for  such  a  message,  since  it  was  so 
profitable.  And  so  the  world  shall  be  condemned  for  want- 
18* 


210  Wickliff. — Sermons. 

ing  of  this  righteousness;  and  especially  that  such  a  Per- 
son goeth  again  to  his  Father.  And  it  shows  that  Christ  is 
the  second  Person  in  the  Trinity,  and  so  by  his  Godhead 
equal  with  his  Father;  and  by  his  manhood,  less,  but  equal 
in  nature  with  his  brethren.  And  thus  right  would  require 
that  this  Person  were  worshipped. 

The  third  time,  this  Holy  Ghost  shall  reprove  men  of 
this  world,  for  that  they  judged  foolishly,  that  Christ  was 
led  with  a  fiend;  and  yet  the  most  high  fiend,  the  prince 
of  this  world,  is  now  judged  to  hell.  For  he  tempted 
Christ,  and  did  him  worship. 

Christ  further  saith,  I  have  many  things  to  say  to  you, 
but  ye  may  not  bear  them  now.  But  the  Spirit  of  Truth 
shall  come  to  you,  and  he  shall  teach  you  all  truth,  and  make 
you  strong  to  bear  truth,  even  to  the  suffering  of  death 
therefor.  This  good  Master  shall  here  begin  to  teach  the 
book  of  life,  and  he  shall  never  end  to  teach  till  that  his 
disciples  come  to  heaven ;  and  thus  they  shall  clearly  know 
each  truth  that  man  can  tell.  He  shall  not  speak  of  him- 
self without  cause:  but  all  things  that  he  shall  hear  of  the 
Father  and  of  the  Son  shall  he  speak  and  tell  you,  and  ye 
shall  after  teach  his  church.  And  things  that  thereafter  are 
to  come,  shall  this  Holy  Ghost  tell  you.  For  the  apostles 
here  know  all  that  now  there  is  need  to  know ;  for  in  this  mea- 
sure God  led  them,  and  moved  them  to  do  his  deeds.  For 
he  charged  them  not  with  idle  knowledge  that  they  should 
be  proud ;  but  all  they  needed  to  know,  they  knew  readily. 

This  Holy  Ghost  shall  enlighten  me;  for  he  shall  take  of 
mine,  and  show  you  the  truth  that  I  am,  and  that  I  have. 
And  so  in  knowing  of  this  truth,  the  apostles  shall  well 
know  Christ:  how  by  his  Godhead  he  is  equal  with  the 
Father;  and  concerning  his  manhood,  he  is  one  in  nature 
with  his  brethren.  But  in  grace  he  passeth  all  men  that 
may  be;  since  no  man  may  be  God  but  he;  and  the  well  or 
source  of  grace  as  he  is.  And  here  Christ  declareth  him- 
self, gnd  saith  that  all  that  are  his  Father's  are  his;  and 
therefore  he  said  the  Holy  Ghost  shall  take  of  his  and  show 
to  his  disciples,  as  apostles  and  others  after  them.  And  in 
these  high  words  of  knowledge,  Christ  teacheth  how  he  is 
with  his  Father,  the  same  God  in  kind,  and  bringeth  forth 
the  Holy  Ghost.  For  else  the  Father  had  his  Spirit,  and 
the  Son  had  not  the  same  Spirit:  and  so  not  all  that  the 
Father  hath,  had  Christ  as  very  God.  But  since  this  word 
of  Christ  is  truth,  it  shovveth  openly  that  Christ  is  God. 


X.]  Of  the  Holy  Spirit,  211 

And  of  him,  with  his  Father,  cometh  forth  the  Holy  Ghost. 
This  Holy  Ghost  may  not  be  made,  but  ever  cometh  forth 
of  these  two;  as  of  the  shining  of  the  sun  ever  cometh 
forth  light  and  brightness.  But  for  that  this  sentence  is 
much  hid  from  knowledge  of  the  common  people,  therefore 
should  priests  shape  of  this  gospel  what  might  profit  to  his 
people  for  understanding  of  them.  And  we  should  mark 
these  words  of  Christ,  when  he  saith  to  his  disciples,  if  he 
go  not  from  them  to  heaven,  he  shall  not  send  them  the 
Holy  Ghost.  And  many  muse  of  these  words  since  Christ 
was  every  where  almighty,  and  so  he  might  as  well  on 
earth  as  in  heaven  send  them  the  Holy  Ghost.  Then  what 
needed  Christ  to  ascend  to  heaven,  and  speak  by  mouth  with 
his  Spirit?  Such  words  show  men  are  full  rude  (ignorant) 
to  conceive  this  matter.  And  therefore  it  were  needful  for 
them  to  know  the  intent  of  these  words. 

We  shall  believe  that  Christ's  disciples  loved  him  here 
too  worldly ;  and  they  must  be  cleansed  here  of  this  love, 
by  the  Holy  Ghost.  And  these  things  might  best  be  done 
when  the  manhood  of  Christ  was  gone  from  them.  And  thus 
for  the  rudeness  of  the  apostles,  Christ  saith  that  it  speedeth 
that  he  go  from  them.  But  he  dwelleth  by  his  Godhead, 
and  by  his  virtue,  ever  with  them.  And  therefore  he  saith 
another  time,  that  he  is  all  days  with  them,  unto  the  end  of 
the  world,  by  his  Godhead,  and  the  virtue  of  his  manhood. 
And  thus,  when  Christ  was  gone  to  heaven,  his  apostles 
were  clean  in  love,  and  left  the  love  of  earthly  things,  and 
thought  wholly  on  heavenly  things. 

And  of  this,  men  take  knowledge  somewhat,  that  it  falleth 
not  to  Christ's  vicar,  nor  to  priests  of  holy  church,  to  have 
rents  in  earth ;  but  Jesus  should  be  their  rent,  as  he  saith  oft 
in  the  old  law.  And  their  bodily  sustenance  they  should  have 
of  God's  part,  as  of  tythes  and  offerings,  and  other  alms  taken 
in  measure,  the  which  by  their  holy  life  they  should  enable 
them  to  take  thus.  Since  the  body  of  Christ  being  present, 
indisposed  the  apostles  to  take  this  Holy  Ghost,  much  more 
should  worldly  lordship  make  men  unable  now  to  take  this 
Holy  Ghost.  And  since  they  have  now  a  spirit,  it  is  likely 
by  their  deeds  that  they  have  a  wicked  spirit  that  leads  them 
an  evil  way.  And  in  this  world  we  may  see  how  the  religious 
that  are  to-day  are  more  drawn  to  their  habits  and  to  their  or- 
dinances, than  Christ  would  that  his  apostles  should  charge 
as  to  the  presence  of  his  body.  And  therefore  Christ  sent  his 
apostles  alone,  scattering  into  the  world.  And  certainly  they 


212  Wickliff. — Sermons. 

were  more  able  now,  than  when  he  sent  them  two  and  two ; 
for  now  they  were  more  ripe  by  the  Holy  Ghost,  and  more 
confirmed  than  they  were  before.  But  our  friars  that  are 
sick,  and  closed  now  in  cloisters,  gather  more  than  Christ's 
twelve  apostles.  And  this  seemeth  by  the  fiend's  contri- 
vance, that  if  one  black  not  his  brother,  another  should  defile 
them  worse.  And  therefore  some  friars  have  sense  to  hold 
themselves  far  from  such  a  lump,  and  go  forth  into  the  world, 
and  then  should  they  have  a  good  spirit.  For  thus  did 
Christ  with  his  disciples,  and  him  they  should  follow  in  life. 


XI. 

LOVE  TO  CHRIST. 

If  a  man  love  me  he  icill  keep  my  words,  S^c.  John  xiv. 

In  this  gospel  Christ  moveth  his  children  to  love.  For 
charity  is  the  best  robe  that  any  man  may  have.  And 
therelore  saith  God's  law,  that  love  is  strong  as  death.  For 
love  moveth  men  to  suffer  death  gladly  in  God's  cause. 
As  where  death  is  that  which  man  dreadeth  most,  this  love 
passeth  nature,  and  makes  men  to  covet  such  death.  And 
this  will  is  not  harmful,  but  glorious  to  men;  since  by  such 
love  men  are  inflamed  and  become  as  angels  of  heaven. 
First,  Christ  saith  thus,  if  any  man  love  him,  he  shall  keep 
his  word;  for  that  is  the  same  truth;  and  since  God  is 
kind  to  men  that  love  him  thus,  Christ  saith  that  his 
Father  shall  love  him  again.  And  if  his  Father  love  a  man, 
the  two  other  persons  of  the  blessed  Trinity  love  him,  and 
all  such  love  of  God  must  needs  be  evermore.  And  the 
manhood  of  Christ  worketh  thus  by  this  love.  It  shall  bring 
with  Christ  such  members  of  him  to  heaven,  and  so  to  clear 
sight  of  the  Holy  Trinity.  And  so  Christ  with  his  mem- 
bers shall  make  their  dwelling  without  end,  by  love  of  the 
Holy  Ghost;  for  saints  in  heaven  may  not  pass  this  end; 
for  then  they  were  fools  choosing  a  worse  end.  For  Christ 
will  show  himself  united  to  those  that  love  him  and  keep  his 
words;  therefore  he  saith,  He  that  loveth  him  not,  he  keep- 
eth  not  his  words.  And  therefore  Christ,  in  describing  a 
man  that  loveth  him,  saith  thus  afterwards  in  the  same 
gospel.  He  that  hath  my  commandments,  and  keepeth 
them  in  his  life,  he  it  is  that  loveth  me  well.  Here  we  may 
know  when  a  man  loves  God ;  for  if  he  love  God,  he  loveth 


XL]  Love  to  Christ.  213 

his  law,  and  words  of  the  gospel,  for  they  all  come  to  one; 
and  if  he  loveth  not  God's  law,  he  loveth  not  his  God.  And 
therefore  each  man  who  loveth  not  thus  God's  word,  that  he 
would  die  to  defend  it,  he  loveth  not  his  God  as  he  should 
love  him.  For  it  is  all  one  to  love  God  and  love  his  word ; 
and  as  much  as  thou  lovest  God,  shouldest  thou  love  his 
word,  but  for  love  of  thy  God  thou  shouldest  lose  thy  life, 
for  defence  of  Christ's  law.  And  in  cowardice  of  this  love* 
be  many  men  smitten.  But  knights  by  orderf  should  be 
ready  in  this  love. 

But  that  Christ  saith  that  men  should  keep  his  words, 
many  men  might  muse  what  these  words  mean.  But 
Christ  saith  that  all  these  words  are  truths ;  as  ten  truths  of 
the  commandments,  and  all  without  end.  And  so  he  that 
keepeth  not  the  words  of  Christ,  he  keepeth  not  his  one 
word,  the  which  they  have  heard.  And  this  one  word 
which  they  have  heard,  is  not  Christ's,  but  his  own  Fa- 
ther's. For  it  is  Christ's  person,  and  Christ  is  not  Christ's 
son,  but  the  Son  of  the  Father.  And  thus  we  may  see  the 
worth  of  God's  word.  The  words  of  God  are  many  by  di- 
versity of  reason;  but  they  all  run  together  to  one  middle 
point,  and  so  they  all  are  God's  word,  that  is  himself.  And 
as  these  words  are  dark  to  the  people,  therefore  Christ 
giveth  them  a  comfort  in  this  matter;  and  saith,  that  he 
had  spoken  these  things  unto  them,  while  dwelling  with 
them,  and  they  were  yet  misty:  but  the  Comforter,  that  is, 
the  Holy  Ghost,  which  the  Father  shall  send  in  the  name 
of  Christ,  shall  teach  them  all  things  that  now  were  hid 
to  men. 

And  thus  it  befalls  unto  men  to  know  rudely  first,  and 
generally,  as  philosophers  speak,  and  after  should  they  know 
more  fully  the  same  thing.  And  thus  Christ  in  his  man- 
hood told  first  by  misty  words. :j:  And  God  since  by  his 
power  showed  more  fully  of  him:  and  as  the  Holy  Ghost 
shall  have  order  of  this  lore,  so  first  he  shall  move  men's 
ears  and  sensible  voices;  and  after  he  shall  be  slidden  in, 
and  have  taught  men's  thoughts  in  all  that  Christ  hath 
spoken  before  in  general  words,  they  shall  not  cease  to 
learn  more  fully.  But  ever  in  this  life  they  wax  more  ripe 
till  they  come  to  heaven,  and  there  know  all  fully.  And 
since  peace  of  man's  soul  disposeth  him  to  learn,  therefore 
Christ  promiseth  his  children  this  peace,  and  saith  thus, 

*  From  fear  to  profess  the  love  of  Christ. 

t  The  soldiers  of  Christ  by  their  profession.  X  Parables. 


214  Wickliff. — Sermons, 

Peace  I  leave  to  you,  and  my  peace  I  give  you.  Christ  knew 
that  he  himself  should  soon  pass  from  his  children ;  for  on 
the  Thursday  at  night  he  said  to  them  these  words,  and  on 
the  morrow  at  noon  he  died  for  their  love.  And  therefore 
he  promised  them  that  he  would  leave  them  peace. 

But  Christ  specifieth  this  general  peace,  when  he  saith 
that  he  giveth  them  his  own  peace.  And  this  shall  be  first 
with  pursuing  of  body,  that  it  shall  grow  after  to  most  full 
peace.  And  therefore  saith  Christ,  that  not  as  the  world 
giveth  he  giveth  them,  but  on  a  contrary  manner.  The 
world  giveth  things  that  now  are  pleasing;  but  by  pro- 
cess of  time  they  wax  more  bitter,  and  so  they  come  to  pain 
and  sorrow  which  at  first  were  pleasing.  And  so  peace 
of  this  world  is  evermore  distressing;  but  peace  of  God 
groweth  unto  full  peace. 

And  in  these  words  of  knowledge  Christ  comforteth 
his  children,  and  biddeth  them  that  their  hearts  be  not 
troubled  n'or  dread.  For  whoever  fully  believes  this  sen- 
tence, and  hopes  fully  that  he  were  of  the  number  of  these 
children,  he  were  an  untrue  man  if  he  dread  thus.  Apostles 
dreaded  perils  that  were  nigh,  but  they  failed  not  to  believe 
this  truth,  that  they  should  not  have  a  good  end.  And  that 
whatever  befell  them  should  fall  to  them  for  the  better.  And 
as  the  world  is  secure  of  things  nigh  to  it,  and  in  doubt  of 
things  afar  off,  so  in  a  contrary  manner,  Christ's  children 
are  secure  of  their  end,  but  of  things  nigh  at  hand  they  are 
sometimes  in  dread.  And  the  ground  of  this  sentence  is 
Christian  men's  belief.  And  therefore  Christ  saith.  Ye 
heard  how  I  said  to  you,  I  go,  and  I  come  to  you.  And  he 
that  believeth  fully  these  words  of  Christ,  he  should  not 
dread  this  sentence.  For  Christ  saith,  as  God  to  whom  all 
things  are  present,  I  go,  and  I  come  to  you  for  certainty 
thereof.  And  as  Christ  was  certain  of  his  death,  and  his 
going  up,  and  of  his  coming  again  at  the  day  of  doom,  so 
should  his  children  be  certain  of  this  aforesaid  sentence. 
And  yet  Christ  moveth  his  children  to  have  joy  of  his 
going;  and  this  was  a  point  for  which  they  mourned  most. 
And  Christ  saith  thus  to  them  to  abate  their  mourning.  If 
ye  loved  me,  ye  should  have  joy,  for  I  go  to  my  Father, 
since  he  is  more  than  I.  For  thus  by  manhood  I  should 
increase  in  bliss.  And  he  that  joyeth  not  therefore,  he 
loveth  not  Christ;  and  it  is  told  before  how  each  man 
should  love  him.  He  said.  And  now  I  said  to  you  before  that 
it  befall,  that  when  it  is  done  ye  believe  in  my  saying.  And  so 


XII.]  Of  Spiritual  Gifts,  215 

should  they  believe  to  all  things  that  he  had  said.  For  thus 
he  is  God  that  can  will  all  things. 

And  Christ,  teaching  his  children  to  mark  better  his  words, 
saith  that  he  shall  now  speak  but  ^ew  things  unto  them, 
but  they  should  have  the  most  enmity  here  of  the  head  fiend 
whom  Christ  hath  overcome.  Therefore  he  telleth  them 
that  the  prince  of  this  world  is  come  to  tempt  Christ,  and  he 
hath  nought  in  him.  And  thus  in  this  overcoming  should 
men  not  dread  the  fiend;  but  he  saith,  All  this  is  done  that 
the  world  know  that  I  love  the  Father,  and  so  should  ye  do. 
For  all  things  that  I  do  should  be  ensample  to  you ;  and 
therefore  I  do  as  my  Father  commanded  me,  for  well  I 
know  in  this  I  may  not  fail.  And  all  this  sentence  of  the 
gospel  of  John  is  fully  pertaining  to  the  coming  of  the  Holy 
Ghost. 


XII. 

OF  SPIRITUAL  GIFTS. 

Now  concerning  spiritual  gifts,  brethren,  I  would  not  have 
you  ignorant,  6fc.  1  Cor.  xii. 

Paul  moveth  in  this  epistle,  that  for  the  former  kindness 
of  Christ  men  should  be  kind  to  him  again.  For  clerks 
say,  and  truth  it  is,  that  both  God  and  kind*  hate  that  a  man 
dwell  unkind,  after  great  kindness  that  he  hath  taken.  For 
truth  it  is,  that  all  sin  turneth  to  unkindness  to  God.  And 
thus  Paul  brings  to  these  men's  mind  how  much  kindness 
Christ  hath  done  them.  Ye  know,  saith  he,  when  ye  were 
heathen,  ye  were  led  to  dumb  mawmets,+  going  as  beasts 
from  one  to  another,  as  if  ye  had  no  soul  of  man. 

And  since  a  man's  god  should  be  a  thing  that  were  the 
fairest  and  the  best ;  in  which  should  be  the  health:}:  of  men, 
and  make  men's  souls  like  to  them;  the  foulest  thing  that 
falleth  to  man,  and  the  most  perilous  to  his  soul,  is  to 
have  a  false  god,  as  men  have  that  worship  mawmets.  For 
they  make  their  souls  foul,  to  the  great  peril  of  their  souls. 
And  thus  it  is  a  foul  thing  to  be  led  as  a  bear  to  a  stake  by 
the  untruth  of  a  fiend,  to  love  aught  as  it  were  God,  which 
is  not  God,  for  all  such  things  are  false  gods.  And  thus 
saith  Paul,  that  none  that  speaketh  in  God's  Spirit,  putteth 
*  Nature.  t  Idols.  I  Salvation. 


216  Wickliff, — Sermons. 

cursedness  to  Christ,*  since  all  the  Trinity  approved  him, 
and  both  his  deeds  and  his  words  were  holy  and  full  of 
reason  and  love. 

And  thus  men  say  commonly,  that  false  men  in  three 
manners  put  cursedness  to  Christ,  and  all  these  are  damn- 
able. First,  when  men  by  open  sin,  are  not  kindly  to  Christ, 
as  all  sinful  men  do  for  the  time  that  their  will  is  turned 
amiss.  The  second  saying  of  cursedness  that  false  men 
put  against  Christ,  is  to  say  with  heart  and  word  that  Christ 
was  a  false  prophet,  and  to  curse  him  by  unbelief,  as  the 
Jews  did  long  time.  The  third  cursing,  and  the  worst  that 
false  men  put  unto  Christ,  is,  that  they  feign  the  name  of 
Christ,  and  his  goodness  with  his  law;  and  yet  they  make 
false  this  in  deed,  and  say  that  other  law  is  better;  as  men 
of  these  four  sorts,  that  put  behind  Christ's  law  and  take 
them  a  new  patron  and  new  rule,  without  Christ. f  These 
men  are  hypocrites  whom  Christ  hateth  most  of  all. 

And  thus  sailh  Paul  after,  as  a  truth  following  of  his 
words,  That  none  may  say  Lord  Jesus,  but  in  the  Holy 
Ghost.  Paul  speaketh  here  of  saying,  that  is,  saying  fully 
formed,  as  is  the  saying  of  true  men  in  heart,  word,  and  in 
deed,  that  say  rightly  to  God's  worship,  in  the  name  of  the 
Trinity.  What  man  can  believe  we  may  say.  Lord  Jesus  is 
our  Lord,  our  Saviour  from  the  fiend,  unless  the  Holy 
Ghost  teach  him?  for  then  he  maketh  no  departing  from 
Christ's  Godhead  and  his  manhood.  But  whatever  Christ 
hath  ordained  or  said  was  done  to  his  church,  he  at  point 
denies.  And  into  this  cursing  fall  these  sects  that  despise 
Christ's  law,  as  if  his  ordinance  failed,  but  their  ordinance 
is  much  better!  For  what  man  should  choose  another  law, 
unless  that  law  were  better  than  Christ's ;  for  he  is  a  fool  of 
all  fools  that  thus  chooseth  a  worse  way,  and  leaveth  the 
better  way  to  heaven,  which  is  more  light  and  more  ready. 
For  he  putteth  to  Jesus  Christ  both  cursing  and  deceit, 
when  he  saith  by  his  deed,  that  Christ  hid  the  better  way 
and  the  perfect  way,  till  God  had  sent  these  sects.  And 
these  sects  came  not  fully  out  till  that  satan  was  unbound. 
Among  all  blasphemies  that  ever  sprung,  this  is  the  most 
cursed.  For  they  teach  openly  in  deed,  that  thus  it  is, 
however  men  gloss. 

But  although  the  two  natures  of  Christ  are  diverse  in 
themselves,  yet  these  two  are  one  God,  and  there  are  no 

*  No  man  speaking  by  the  Spirit  of  God,  calleth  Jesus  accursed, 
1  Cor.  xii.  3.  t  The  four  orders  of  friars. 


XII.]  Of  Spiritual  Gifts.  217 

more  gods.  And  thus  men  should  in  their  thoughts  think 
how  division  of  things  cometh  of  this  one  God,  the  which 
God  is  a  Spirit.  And  therefore  saith  Paul  after,  that  there 
are  divisions  of  grace,  but  it  is  the  same  Spirit,  of  whom 
come  all  these  graces,  as  of  one  source  come  many  streams. 
And  thus  of  the  same  Spirit  must  come  divisions  of  ser- 
vices. For  this  one  God  must  have  servants  according  to 
the  grace  that  he  giveth.  For  this  Lord  loveth  degrees  in 
his  servants.  And  thus  there  are  divisions  of  workings, 
and  yet  it  is  the  same  God  that  worketh  all,  in  all  things. 
For  who  should  grudge  for  these  divisions,  since  they  are 
thus  ordained  of  God ;  as  each  part  of  a  man  must  have 
these  three,  diverse  in  order.  As  first  he  must  have  a  hid- 
den power;  and  of  this  power  comes  his  will;  and  of  this 
power  and  this  will  come  workings  to  men's  profit.  And 
thus,  as  it  is  in  man,  so  it  is  in  holy  church ;  and  joy  we 
of  this  ordinance  of  God,  since  it  is  both  fair  and  good. 

And  thus  Paul  declareth  nine  degrees  of  men's  workings 
that  God  hath  ordained  in  the  church.  For  each  member 
of  holy  church  hath  some  showing  of  this  Spirit,  both  to 
his  profit  and  to  the  profit  of  the  church.  As  to  some,  by 
gifl;  of  God  is  given  the  word  of  wisdom.  For  some  men 
have  some  knowledge  here  of  truths  of  the  high  Trinity.  And 
another  hath  word  of  knowledge  after  the  same  Spirit.  For 
some  have  knowing  of  God,  both  of  angels  and  of  heavens ; 
and  how  this  word  cometh  of  God,  by  fair  order  that  he 
hath  ordained.  Other  men  have  belief  of  hidden  and  of 
liigh  things.  And  all  these  three  come  of  God,  who  giveth 
these  to  his  church.  Some  have  grace  of  healths,*  both 
bodily  and  spiritual,  both  to  have  them  in  themselves,  and 
to  give  them  to  other  brethren.  And  God  is  that  one  Spirit 
of  whom  all  these  graces  come.  God  giveth  another  to 
work  virtues,  and  especially  to  know  God's  virtue,  and  how 
God  of  his  gracious  virtue  hath  given  men  power  to  work 
virtues ;  as  in  the  parting  of  the  sea,  and  in  the  standing 
up  of  the  same;  and  in  many  other  wonders  that  God  hath 
done  for  man's  sake.  And  yet  the  wisdom  of  God  for  pro- 
fit of  his  church,  giveth  prophecy  to  some  men,  to  follow 
good  and  flee  evil ;  as  John  had  in  the  Apocalypse,  and 
some  men  after  him  have  less.  To  others  is  given  discretion 
to  know  spirits.  And  this  is  a  great  gift  that  cometh  of 
the  Holy  Ghost.  For  such  spirits  move  men  to  divers 
works.  And  it  is  a  good  gift  of  God,  to  know  good  spirits 
*  Salvation. 
WICKLIFF.  19 


218  WicTcUff. — Sermons. 

from  evil ;  for  good  spirits  move  men  ever  to  virtuous  deeds ; 
and  evil  spirits  move  men  to  evil,  and  beguile  men. 

The  same  spirit  giveth  to  men  divers  manner  of  lan- 
guages ;  as  this  Holy  Ghost  gave  the  apostles  knowledge 
and  tongues  at  Pentecost.  And  at  the  last  this  Spirit 
giveth  men  to  understand  knowledge  of  words;  as  the 
Spirit  giveth  many  to  know  what  holy  writ  meaneth. 
And  all  these  three  gifts  of  God  are  especially  from  the 
Holy  Ghost ;  but  yet  since  all  these  three  persons  are  one 
God  and  one  Spirit,  none  of  them  giveth  any  of  these,  ex- 
cept they  all  three  give  them.  For  one  God  doth  all  good, 
and  thus  he  parteth  these  things  to  men  after  his  power, 
wisdom,  and  will.  And  thus  he  divideth  nought  amiss, 
although  the  reason  be  hid  from  us. 


XIII. 


Moreover,  brethren,  I  declare  unto  you  the  gospel  which  I 
preached  unto  you,  <^c.   1  Cor.  xv. 

In  this  epistle  Paul  teaches  by  many  reasons  how  his 
gospel  is  to  be  praised  of  true  men,  for  the  fruit  of  bliss 
that  cometh  thereof;  and  the  word  evangele,  or  gospel, 
means  good  tidings  of  bliss.  And  thus  not  only  the  four 
gospels,  but  the  epistles  of  Paul  and  of  the  other  apostles 
are  called  gospel  here  and  in  many  other  places.  And 
thus  men  are  out  of  belief  that  deny  that  these  are  gospels. 
And  therefore  saith  Paul,  Here  I  make  known  to  you  the 
gospel  that  I  have  preached  to  you ;  the  which  ye  have  re- 
ceived, in  which  gospel  ye  stand  yet,  and  by  which,  if 
God  will,  ye  shall  be  saved. 

And  thus  may  true  men  see  how  this  gospel  is  to  be 
praised  for  many  reasons,  by  the  fruit  that  springeth  to 
men  by  this  gospel.  First,  by  authority  of  God  who  spake 
this.  For  precious  liquor  and  precious  vessel,  should  be 
praised  of  them  that  take  it.  This  liquor  is  wisciom  of 
God.  And  this  liquor  should  be  thought  more  dear  worth 
than  oil  of  tombs  ;*  for  it  healeth  men's  souls  more  than 
such  oil  healeth  men's  bodies.  And  right  taking  of  this 
knowledge   is  another  reason  to  praise  it.     And  since  it 

*X;!onsecrated  oil,  supposed  to  avail  to  the  healing  of  tlie  sick. 
See  the  Rituale  Romanum. 


XIII.]  PauVs  preaching  the  Gospel,  219 

raiseth  up  man's  soul,  and  maketh  it  thus  stand  in  belief, 
Paul  tells  us  the  third  reason  why  men  should  praise  this 
gospel. 

The  fourth  reason  that  Paul  giveth  of  the  praising  of  this 
gospel  is,  that  it  is  a  nigh  mean  to  save  men  in  bliss  of 
heaven.  And  Paul  boasteth  not  here  of  this  gospel  for  his 
person,  but  by  reason  of  his  God,  of  whom  this  gospel 
sprung  by  grace.  And  this  should  move  true  men  to  take 
this  gospel  and  leave  fables.  And  Paul  telleth  hereafter  of 
this  gospel  how  men  should  last  therein.  For  else  his  travail 
thereabout  were  idle  and  without  fruit.  For  the  praising 
of  God's  word,  and  holding  thereof  in  man's  mind,  should 
be  to  produce  belief  in  men,  and  thereby  bring  forth  good 
works.  And  Paul  saith.  Unless  this  follow,  they  have  be- 
lieved here  in  vain.  As  clerks  say,  that  travail  is  vain  of 
which  Cometh  not  the  good  end,  that  men  should  shape  to 
come  thereof  by  the  grace  and  ordinance  of  God. 

And  thus  saith  Paul,  For  what  reason  should  I  have 
preached  thus  to  you,  and  ye  should  have  holden  this  lore, 
but  for  coming  of  this  end?  And  if  this  end  come  not,  ye 
have  believed  here  in  vain.  I  betook  first  to  you  lore  that 
I  have  taken  of  God,  that  Christ  was  dead  for  our  sins, 
after  the  witness  of  holy  writ;  and  better  witness  may 
none  be,  for  then  must  God  witness  it.  Christ  died  not  for 
his  own  sin,  as  thieves  die  for  their  sin ;  but  Christ,  our 
brother,  that  might  not  sin,  died  for  sin  that  others  have 
done.  And  both  righteousness  of  God  and  grace,  and 
saving  of  men,  moved  Christ  to  die  thus.  And  not  only  sin 
of  men,  for  then  Christ  had  died  for  nought  and  idly  with- 
out cause.  I  told  you  more  of  belief,  how  that  Christ  was 
after  buried,  and  how  he  rose  on  the  third  day,  by  the  wit- 
ness of  holy  writ.  And  that  this  belief  was  written  in  the 
book  of  life,  and  men's  souls,  and  also  dead  bodies. 

Paul  calls  it  many  scriptures;  and  Paul  tells  of  six  de- 
grees, by  which  Christ  was  seen  to  live  after  that  he  was 
dead.  And  this  faith  should  be  believed  in.  Paul  telleth 
that  Peter  saw  him,  and  after  him  all  the  apostles;  and 
after  when  Christ  went  up  to  heaven,  more  than  five  hun- 
dred of  men  saw  him  together.  For  they  were  warned 
before  hereof,  and  therefore  more  came  to  see  this.  And 
some  of  them  lived  to  the  time  of  Paul,  and  some  of  them 
were  dead  before.  And  after  was  Christ  seen  of  James, 
and  afterward  of  all  the  apostles.  And  at  last  of  all  was 
Christ  seen  by  Paul.     And  thus  Paul,  as  a  child  that  was 


220  WicJclif. — Sermons. 

born  out  of  time,  destroyed  the  sin  of  the  synagogue ;  as 
some  children  when  they  are  born  are  the  death  of  the 
mother.  So  thus  Paul  destroyed  the  synagogue  when  he 
came  to  Christ's  church. 

Paul  saith  meekly  of  himself,  that  he  is  the  least  of 
apostles;  that  he  is  not  worthy  of  himself  for  to  be  called 
an  apostle,  for  he  pursued  God's  church.  Here  we  should 
understand  that  Paul  saith  truth  as  he  should,  since  none 
should  tell  falsehood  for  any  cause.  Paul  saith  that  he  is 
least  of  apostles  in  his  own  counting;  for  Paul  was  won- 
derfully meek;  and  he  tells  how  he  came  by  grace  after 
others.  And  the  cause  of  this  unworthiness  is,  that  he  pur- 
sued God's  church.  And  therefore  saith  Paul  after,  By 
grace  of  God  I  am  that  I  am.  And  thus  he  is  not  worthy 
even  to  be  called  a  Christian  man.  But  nevertheless  the 
grace  of  God  was  not  idle  in  St.  Paul.  For  it  moved  him 
to  profit  to  the  church,  which  he  had  harmed  before.  And 
thus  men  may  praise  God  in  the  gifts  that  he  hath  given 
them.  But  think  we  how  Paul  travailed  for  to  get  worship 
to  God,  and  let  us  follow  him,  inasmuch  as  Paul  thus 
followed  Christ. 


XIV. 

THE    MINISTRATION    OF    THE    GOSPEL. 

And  such  trust  have  we  through  Christ  to  God-ward;  not 
that  we  are  sufficient  of  ourselves^  <^c.  2  Cor.  iii. 

Paul  telleth  of  the  excellency  of  the  grace  of  the  new  law 
over  the  grace  of  the  old  law,  to  come  lightlier  to  heaven. 
And  Paul  begins  thus.  We  have  such  trust  by  Christ  as  the 
best  mean  to  God,  that  we  are  not  sufficient  to  think  aught 
of  ourselves,  but  our  sufficiency  is  wholly  of  God.  For 
since  man's  thinking  seems  most  to  be  in  his  power  among 
his  works,  and  yet  his  thought  must  come  of  God,  surely 
more  each  other  work  of  man.  It  is  known  that  no  creature 
may  do  aright,  but  if  God  do  it  first,  and  help  his  creature 
to  do  it.  And  since  we  have  a  better  procurator,*  in  time 
of  grace,  to  pray  to  God,  than  men  had  in  the  old  law,  no 
wonder  if  this  time  be  better.  And  thus  should  we  put  off 
pride,  and  wholly  trust  in  Jesus  Christ.  For  he  that  may 
not  think  of  himself,  may  do  nought  of  himself;  but  all  our 
*  Intercessor. 


XIV.]  The  Ministration  of  the  Gospel.  221 

sufficiency  is  of  God,  by  the  means  of  Jesus  Christ.  And 
since  Christ  is  both  God  and  man,  he  is  both  Judge  and 
Procurator.  And  these  words  are  behef,  since  each  power 
is  of  God.  And  so  each  sufficiency  of  man  must  necessarily 
be  given  of  God.  And  if  thou  grudge  here  again,  and  say 
that  man  doth  evil  works,  and  God  doth  all  that  a  man 
doth,  and  so  God  doth  many  evils ;  true  men  grant  con- 
cerning God,  that  each  creature  of  the  world,  whether  it  be 
good  or  evil,  is  made  of  God,  Lord  of  all ;  but  sin  which  is 
no  creature,  but  default  of  man  or  angel,  is  not  made  of  our 
God,  since  to  do  it  is  to  fail  towards  God.  But  if  sin  were  a 
creature  that  might  be  of  itself,  then  sin  must  needs  be 
made  of  God,  and  man  might  make  that  it  were  sin. 

This  mediator,  Christ,  made  apostles  and  their  vicars  fit 
servants  of  the  new  law.  And  this  advancement  is  great, 
for  it  is  holden  a  great  grace  to  be  a  pope  or  other  prelate ; 
but  it  is  a  thousand  fold  more  grace  to  be  a  minister  as 
Christ  hath  ordained,  for  the  gain  is  more,  and  the  service 
more  holy.  For  since  the  New  Testament  is  the  last  law 
of  God,  and  bringeth  men  next  to  heaven  ;  these  ministers 
bring  men  by  grace  that  God  himself  giveth,  and  worketh 
thus  with  these  ministers.  And  this  is  a  fit  and  a  high 
service  that  priests  should  have ;  but  if  they  keep  not  well 
this  office,  none  are  fouler  traitors  than  they.  And  great 
diversity  is  betwixt  them,  and  priests  of  the  old  law ;  for 
priests  of  the  old  law  did  figure  of  the  grace  that  now  is  done 
by  Christ.  And  therefore  saith  Paul  here,  that  priests  of 
the  new  law  work  now,  not  by  letter,  but  by  the  Spirit  that 
God  giveth.  And  this  word  men  understand  thus,  that 
priests  in  the  new  law  have  pleasant  service  and  light,  and 
are  not  killers  of  beasts,  as  were  the  priests  of  the  old  law  ; 
but  the  grace  that  they  figured,  is  now  made  of  God  by  his 
priests.  And  therefore  saith  Paul,  that  priests  work  now, 
not  by  letter,  but  by  Spirit. 

And  here  antichrist's  tyrants  speak  against  the  new  law, 
and  say  that  literal  knowledge  of  it  should  never  be  taken, 
but  spiritual  knowledge.  And  they  feign  this  spiritual 
knowledge  after  the  wicked  will  that  they  have.  And  thus 
these  four  sects  are  about  to  destroy  literal  knowledge  of 
God's  law,  which  should  be  the  first  and  the  most,  by  which 
the  church  should  be  ruled.  And  against  this  knowledge 
antichrist  argues  many  ways  that  holy  writ  is  false.  And 
so  they  say  there  is  another  meaning  than  this  literal 
19* 


222  Wickliff.— Sermons. 

meaning  that  thou  hast  given.  And  this  is  a  douhtful  mean- 
ing which  1  will  choose  to  give.  And  thus  authority  of  holy 
writ  fails  by  antichrist.  But  Paul  saith  to  this  intent,  that  if 
in  the  time  of  grace  the  letter  of  the  old  law  is  taken, 
and  held  that  it  should  ever  last,  as  it  lasted  for  that  time, 
it  slayeth  men  in  a  spiritual  manner;  for  it  hindereth  men 
of  the  belief  that  they  are  now  nearer  to  bliss  than  they  were 
in  the  old  law,  by  the  coming  of  Christ  in  time  of  grace. 
But  leave  we  these  heresies,  and  believe  we  that  many 
things  were  commanded  the  fathers  of  the  old  law,  as  types 
of  things  to  come  in  time  of  grace.  And  these  figures 
shall  we  understand  spiritually,  for  else  literal  understand- 
ing will  slay  man's  soul  by  unbelief. 

But  spiritual  understanding  quickens  man's  soul  by  right 
belief.  And  if  thou  wilt  know  the  ground  to  judge  of  these 
understandings,  begin  at  Christian  man's  belief,  and  believe 
that  Christ  hath  now  lived  here,  as  it  was  figured  in  the 
old  law,  and  look  not  for  it  as  yet  to  come.  And  so  each 
word  of  the  new  law  that  speaketh  of  the  virtues  of  Christ, 
and  to  charity  of  his  church,  should  be  taken  according  to 
the  letter.  And  therefore,  as  Augustine  tells,  lieretics 
are  condemned,  who  denied  the  literal  meaning  for  under- 
standing God's  law.  And  thus  saith  Paul  after,  that  if 
the  serving  of  death  written  by  letters  in  stones  was  in 
glory  of  Moses,  so  that  the  children  of  Israel  might  not 
look  into  his  face,  for  the  glory  of  his  shining,  that  was 
soon  after  done  away,  how  much  more  the  spiritual  service 
of  Christian  priests  shall  be  in  this  time  in  glory ;  since  this 
glory  is  more,  and  increases  into  bliss.  And  if  men  would 
understand  the  reason  that  Paul  maketh  here,  it  were  need- 
ful to  know  how  the  face  of  Moses  shined,  when  he  came 
down  out  of  Sinai,  and  gave  the  law  written  in  stones,  and 
so  the  people  durst  not  look  into  Moses'  face  that  was 
shining  with  light.  And  thus  their  spiritual  eyes  were  hid 
when  they  looked  to  this  Moses ;  but  he  hid  his  shining 
face,  and  the  people  spake  then  to  him.  And  since  Christ 
in  the  new  law  printed  it  in  his  apostles'  hearts,  much  more 
their  spiritual  service  should  be  in  glory  than  was  Moses. 
For  printing  in  their  souls  was  better  than  printing  in  the 
stones ;  and  the  shining  of  grace  of  Christ  passed  bodily 
shining  in  Moses'  face.  And  this  service  in  Moses'  law  is 
called  serving  of  death.  For  many  had  death  of  soul,  and 
death  of  body  always  followed  this  serving.     But  serving 


XV.]  The  Promises  made  to  Abraham,  223 

in  the  new  law  quickens  some  till  they  come  to  bliis.  And 
thus  this  writing  in  letters  was  not  equal  to  writing  in  men's 
souls. 

Paul  afterward  makes  mention  of  another  knowledge ; 
that  if  the  service  of  condemning  of  many  was  to  the  glory 
of  Moses,  much  more  the  service  of  righteousness  to 
Christ's  children  should  be  for  glory.  As  though  it  were 
said,  Since  this  hid  figure  that  brought  men  but  far  from 
bliss,  was  of  so  much  glory  and  worship  to  men  that  had 
but  little  belief,  much  more  the  law  of  Christ,  and  the  ser- 
vice that  his  priests  do,  should  be  in  more  worship  and  joy, 
since  it  is  near  to  the  state  of  bliss. 


XV. 

THE    PROMISES    MADE    TO    ABRAHAM. 

Now  to  Abraham  and  his  seed  were  the  promises  made,  <^c. 
Gal.  iii. 

Paul  tells,  in  this  epistle,  the  excellency  of  Christ  and 
the  time  of  the  gospel,  over  the  time  of  the  old  law,  even  if 
men  kept  well  that  law.  Paul  notes  first  this  word,  that 
to  Abraham  were  said  promises,  and  to  the  seed  of  him. 
God  saith  not,  "  and  to  his  seeds,"  as  in  many,  but  as  in 
one;  and  to  his  Seed,  that  is  Christ,  Paul  notes,  as  true 
men  should  note  each  varying  of  God's  word;  since  no 
varying  therein  is  without  cause  and  reason.  And  thus, 
when  God  promised  Abraham  that  he  should  give  that  land 
to  him,  and  to  his  seed,  he  said  not  in  the  plural,  that  he 
should  give  it  to  his  seeds;  but  in  the  singular,  to  his  seed, 
for  the  especialty  that  was  in  Christ.  And  that  land  was 
but  a  figure  of  the  high  land  of  bliss.  And  thus  Abraham 
had  but  a  figure  to  come  after  to  the  bliss  of  heaven.  And 
also,  when  God  promiseth  that  all  folk  should  be  blessed  in! 
Abraham's  seed,  he  meaneth  by  this,  Jesus  Christ,  who' 
blesseth  in  joy  all  manner  of  folk.  And  by  this  true  men 
understand  that  Christ,  in  giving  of  his  law,  did  all  things 
without  default,  both  in  working  and  resting.  So  that  no 
resting  or  leaving  was  done  of  Christ  without  cause. 

Paul  saith,  that  this  promise  which  God  made  to  Abra- 
ham, was  a  testament  confirmed  of  God,  which  promise  was 
made  law  four  hundred  and  thirty  years  after.  Here  must 
men  know  the  story,  and  the  wise  manner  of  Paul's  speech. 
It  is  known  by  God's  law,  how  God  promised  to  Abraham, 


224  Wickliff. — Sermons, 

that  four  hundred  years,  and  more,  his  seed  should  serve  in 
Egypt,  and  they  should  after  go  to  the  land  of  promise; 
and  how,  in  the  way,  God  gave  Moses  the  law  written  in 
the  mount.  And  all  this  law  was  in  effect  promise  that 
God  had  made  to  Abraham ;  since  this  law  was  but  a  lore 
to  bring  his  seed  to  the  bliss  of  heaven.  And  so  saith  Paul 
after,  that  the  making  of  this  into  law  makes  not  void  the 
promise  of  God,  but  rather  confirms  it.  And  so  the  gra- 
cious promise  of  God  was  the  ground  of  giving  of  this  bliss, 
and  not  the  law  that  God  gave  Moses,  although  after  it 
helped  thereto.  And  thus  saith  Paul  truly,  that  if  the  heri- 
tage of  bliss  of  heaven  were  grounded  on  the  old  law,  then 
it  were  not  grounded  of  God,  by  the  gracious  promise  that 
he  made.  But  this  is  known  to  be  false  belief,  and  so  this 
first  word  is  truth,  that  God  gave  this  promise  to  Abraham. 

And  if  thou  say.  What  then  served  this  law,  since  bliss 
was  not  grounded  thereon?  The  law  was  put  for  tres- 
passers, that  would  have  been  too  bold,  unless  the  law  had 
thus  chastised  them ;  and  so  this  law  was  profitable.  But 
this  law  had  three  parts :  the  first  part  taught  men  virtues ; 
the  second  part  taught  men  judgment;  and  the  third  part 
taught  men  figures.  The  first  part  must  ever  last,  both  in 
the  old  law  and  in  the  new.  Some  of  the  second  part  may 
last,  that  teaches  just  judgments  now.  And  if  it  be 
rigorous  or  impertinent  to  our  trespass,  it  should  cease  as 
Christ  did  mercy  to  the  woman  that  was  taken  in  adultery, 
as  the  gospel  telleth.  These  figures,  or  ceremonies,  that 
betokened  the  coming  of  Christ  must  needs  cease  in  the 
time  of  grace,  since  Christ,  the  end  of  them,  is  now  come. 
And  else  we  should  expect,  as  the  Jews,  a  new  coming  of 
Christ  hereafter. 

And  to  this  intent  Paul  speaks,  that  the  law  was  put  for 
trespassers  till  the  time  that  Christ  came,  who  was  seed 
of  Abraham,  to  which  Seed  God  promised  that  it  should 
fully  buy  mankind.  For  Christ  was  made  a  mediator  be- 
twixt God  and  mankind.  And  God  put  in  Christ's  hand 
a  law  that  he  had  ordained  before  by  angels.  And  thus 
Christ  taught  the  old  law,  as  Lord  thereof  over  pharisees. 
And  of  this  word.  Mediator,  Paul  showeth  wisely,  that 
Christ  is  both  God  and  man,  for  else  he  might  not  thus  be 
a  mean  of  reconciliation.  A  mediator  must  have  two  par- 
ties, and  accord  in  reason  with  them  both.  And  since  the 
parties  are  God  and  man,  Christ  must  needs  be  these  two. 
And  since  there   is  but  one  God,  Christ  must  needs  be 


XVI.]  Christ  preaching  at  Nazareth.  225 

Almighty;  and  so  Christ  may  give.^the  new  law,  and  sus- 
pend somewhat  of  the  old ;  and  since  he  may  not  be  con- 
trary to  himself  his  law  may  not  be  contrary  to  his  pro- 
mises. And  therefore,  Paul  saith  after,  that  God  forbid 
that  the  law  be  against  God's  promises,  for  then  God  would 
reverse  himself. 

Paul  teaches  after,  how  needful  Christ  was,  as  this  me- 
diator; since  the  old  law  brought  not  man  to  be  fully 
righteous,  for  then  one  doing  of  this  law  should  justify 
man's  nature.  And  therefore  saith  Paul  thus,  that  if  a  law 
were  given  that  might  quicken  of  itself,  then  by  law  life 
were  right  grounded.  As  if  Paul  would  say  thus,  beside 
the  old  law  that  was  given,  must  come  a  man  to  make  sa- 
tisfaction; and  this  must  be  both  God  and  man.  But  this 
law  concluded  well  that  all  mankind  was  under  sin ;  and 
by  occasion  evil  taken,  sin  was  aggravated  by  this  law. 
And  the  blessed  end  of  all  this  sorrow  was  contained  in 
Jesus  Christ,  that  the  promise  made  to  Abraham  should  be 
given  by  faith  of  him.  So  that  if  men  believe  in  Christ,  and 
make  a  point  of  this  belief,  then  the  promise  that  God  hath 
made,  to  come  into  the  land  of  life,  shall  be  given  by  virtue 
of  Christ,  to  all  men  that  make  this  the  chief  matter.  And 
here  men  may  openly  see  how  much  antichrist  is  to  blame, 
who  after  the  free  law  of  Christ  giveth  another  contrary 
law.  For  it  hindereth  the  keeping  of  Christ's  law,  and 
putteth  men  from  the  freedom  of  Christ. 


XVI. 

CHRIST    PREACHING   AT    NAZARETH. 

And  Jesus  came  to  Nazareth,  and  went  into  the  syna- 
gogue on  the  Sahhath  day,  <^c.  Luke  iv. 

This  gospel  tells  how  Christ  preached.  Jesus  went  out 
in  power  of  the  Spirit  into  Galilee.  True  men  hold  as  be- 
lief, that  the  Holy  Ghost  led  Jesus  whithersoever  he  went, 
and  in  what  deeds  soever  he  did.  And  fame  went  out 
through  all  the  land  of  him;  and  Christ  taught  in  their 
synagogues,  and  was  magnified  of  them  all.  And  Christ 
came  to  Nazareth,  where  he  was  nourished;  and  he  enter- 
ed, according  to  his  custom  on  Saturday,  into  a  synagogue. 
And  hereof  Christian  men  take  custom  to  preach  on  Sun- 


226  Wichliff.— Sermons. 

day;  for  it  comes  to  us  for  sabbath  instead  of  Saturday,  as 
Luke  saith  here.  And  so  should  priests  follow  Christ's  ex- 
ample, preaching  on  the  sabbath,  that  is  Sunday. 

And  Christ  rose  up  to  read ;  and  the  book  of  Isaiah  the 
prophet  was  given  him  to  read.  As  Christ  turned  the 
book,  he  found  the  place  where  it  is  written,  The  Spirit  of 
the  Lord  is  upon  me ;  wherefore  he  anointed  me  to  preach, 
he  sent  me  to  poor  men.  And  so  the  Holy  Ghost  bade  me 
preach  to  prisoners  forgiveness,  and  to  blind  men  sight;  to 
lead  broken  men  into  remission,  to  preach  the  year  that  the 
Lord  accepteth.  This  preaching  now  is  all  disused  and 
turned  to  pride  and  covetousness.  For  however  men  may 
please  the  people,  and  win  them  worship  with  money,  that 
they  preach,  and  put  back  the  profit  of  the  people's  souls. 
This  book  was  ordained  of  God  to  be  read  in  this  place; 
for  all  things  that  befell  to  Christ  were  ordained  to  come 
thus.  And  so  men  say  that  Christ  had  the  office  of  all 
ministers  in  the  church. 

And  Christ  praised  Isaiah  much,  and  these  things  read  by 
Christ  have  better  order  than  we  can  tell.  For  the  Holy 
Ghost  was  on  Christ,  both  in  his  body  and  in  his  soul, 
since  Christ  was  both  God  and  man,  and  by  his  manhood 
led  of  God.  And  therefore  this  Spirit  anointed  Christ  with 
God's  grace  as  fully  as  any  man  might  be  anointed.  And 
thus  Christ  must  needs  preach  to  meek  men  that  would 
take  it.  For  this  is  the  best  deed  that  man  doth  here  to 
his  brethren.  And  so  Christ  preached  to  prisoners  the  for- 
giving of  their  sins;  and  to  men  blind  in  knowledge,  sight 
to  know  the  will  of  God;  and  to  lead  broken  men  in  for- 
giveness of  their  travail.  And  Christ  preached  the  year  of 
our  Lord  that  was  acceptable  by  himself.  For  he  made 
the  year  of  jubilee;  and  the  day  of  giving  of  mercy  and 
bliss  was  preached  of  Christ.  And  so  all  these  words 
sound  mercy  and  comfort  of  Christ,  to  men  that  are  in  pri- 
son here,  for  old  sins  that  they  have  done. 

And  when  Christ  had  folded  this  book  he  gave  it  to  the 
minister,  and  he  sat  down;  and  the  eyes  of  all  in  the  sy- 
nagogue were  looking  to  him.  And  Christ  began  to  say  to 
them,  This  day  is  this  writing  fulfilled  in  your  eyes,  on  me; 
for  Isaiah  said  these  words  as  a  man  that  prophesied  of  Christ. 
And  all  men  gave  him  witness,  and  all  wondered  at  the  words 
of  grace  that  came  forth  of  his  mouth.  Of  this  deed  of  Christ 
men  take  that  it  is  lawful  for  to  write  and  aflerward  to  read 
a  sermon,  for  thus  did  Christ  our  Lord  and  Master ;  for  if 


XVII.]  Christ  one  with  the  Father,  227 

men  may  thus  turn  the  people,  what  should  hinder  them 
to  have  this  manner.  Surely  travail  of  the  preacher,  or 
the  name  of  having  of  good  understanding  should  not  be 
the  end  of  preaching,  but  profit  to  the  souls  of  the  people. 
And  however  this  end  cometh  best,  is  most  pleasing  to  God. 
And  curious  preaching  of  Latin  is  full  far  from  this  end, 
for  many  preach  themselves,  and  fail  to  preach  Jesus 
Christ;  and  so  sermons  do  less  good  than  they  did  in 
meek*  times. 


XVII. 

CHRIST    ONE    WITH    THE    FATHER. 

Jesus  answered  them.  My  Father  worketh  hitherto,  and  I 
work,  <^c.  John  v. 

This  gospel  tells  how  the  false  Jews  accused  Christ  of 
blasphemy,  and  so  they  charged  him  with  heresy,  for  these 
two  are  joined  together.  John  saith,  how  Christ  told  them, 
that  his  Father  worketh  till  now,  and  Christ  worketh  also. 
It  is  said  before  that  the  works  of  the  Trinity  must  be  all 
together.  And  so  as  there  is  no  changing  in  this  Holy 
Trinity,  therefore  this  gospel  speaketh  with  words  of  present 
time.  The  Father  worketh  evermore,  and  the  Holy  Ghost 
with  Christ.  But  as  Christ  was  man,  he  worked  by  his 
double  nature,  by  his  Godhead  and  by  his  manhood.  The 
second  working  is  evident.  And  therefore  saith  Christ,  that 
his  Father  worketh  till  now,  and  Christ  worketh.  By  this 
he  did  not  mean  that  the  Father  then  ceased  to  work,  but 
that  Christ  hath  a  new  nature  by  which  now  he  ruleth  this 
world;  and  this  vicar  kindf  came  when  Christ  was  made 
man.  And  therefore  the  Jews  sought  Jesus,  to  slay  him  as 
a  blasphemer,  not  only  for  that  he  brake  the  Sabbath,  but 
said  his  Father  was  God  and  made  himself  equal  to  God. 
But  Jesus  answered  and  said  to  them,  Truly,  truly,  I  say 
to  you,  the  Son  may  do  nought  of  himself,  but  that  he  doth 
is  the  Father  doing;  for  what  things  the  Father  doth,  the 
same  the  Son  doth  also. 

And  Christ  saith  here  openly,  that  he  is  the  same  God 
with  the  Father,  and  maketh  all  this  world  of  nought,  as 
the  Father  maketh  it.     And  yet  the  Father  bringelh  forth 

*  Humbler.  t  Vicarious  nature. 


228  Wickliff,— Sermons, 

the  Son,  and  the  Son  may  not  bring  forth  himself,  but  this 
bringing  forth  is  neither  making  nor  working,  for  it  is 
without  end.  For  if  the  sun  were  without  end,  his  shining 
were  without  end.  And  so  it  is  in  the  Trinity,  of  the  bring- 
ing forth  of  two  persons;  and  thus  might  the  Jews  know 
that  Christ  had  both  Godhead  and  manhood.  For  the 
Father  loveth  the  Son,  and  showeth  him  all  things  that  he 
doth  ,*  and  shall  show  him  more  works  than  these,  that  ye 
have  wonder  of  them.  And  this  was  done  in  Christ's 
death  and  resurrection.  For  these  were  more  than  the 
miracles,  although  they  show  the  same  might.  For  each 
work  of  creature  tells  the  almighty  power  of  God.  For  as 
the  Father  raiseth  up  the  dead  and  quickeneth  them ;  so 
the  Son  quickeneth  whom  he  will.  For  the  Father  judgeth 
no  man,  but  he  gave  all  judgment  to  the  Son,  that  all  men 
worship  the  Son,  as  they  worship  the  Father.  And  here 
Christ  speaketh  of  judgment  of  another  kind  than  the  judg- 
ment of  God  within,  since  the  judgment  of  this  manhood 
shall  be  seen  and  ended  at  the  day  of  doom.  And  by  this 
judgment,  as  Christ  saith  here,  the  Father  judgeth  no  man. 
He  that  worshippeth  not  the  Son,  worshippeth  not  the 
Father  that  sent  him,  and  so  he  worshippeth  not  God,  but 
breaketh  all  the  ten  commands.  And  since  worshipping  of 
Christ  standeth  in  holding  of  the  new  law,  and  following  of 
Christ  in  manner  of  life,  how  many  now  worship  not  God. 
And  this  worship  of  the  Son  is  more  than  to  worship  a 
messenger;  for  this  Son  is  the  same  God,  two  natures  in 
one  person. 

Truly,  truly,  I  say  to  you,  that  he  that  heareth  my  word, 
and  believeth  in  him  that  sent  me,  hath  life  without  end, 
and  cometh  not  unto  judgment,  but  passeth  fi'om  death 
into  life.  And  here  the  hearing  is  taken  for  obedience  of  the 
soul,  and  judgment  for  reproving  of  the  world.  Truly, 
truly,  I  say  to  you  that  the  time  cometh  and  now  it  is, 
when  the  dead  shall  hear  the  voice  of  God's  Son,  and 
whoso  hear  it  they  shall  live.  For  as  the  Father  hath  life 
in  himself,  even  so  hath  he  given  to  the  Son  to  have  life  in 
himself,  and  gave  him  power  to  do  judgment,  for  he  thus  is 
man's  Son.  And  wonder  not  at  this ;  for  the  time  cometh 
in  which  all  that  are  in  graves  shall  hear  the  voice  of  God's 
Son;  and  those  men  that  have  done  good  shall  go  into  the 
rising  of  life,  and  those  men  that  have  done  evil  shall  rise 
to  be  condemned  in  hell.  These  words  tell  more  knowledge 
than  we  can  utter,  or  may  tell.    But  it  is  known  that  there 


XVIII.]  The  Gospel  revealed  to  Babes.  229 

are  two  manner  of  dead  men,  those  in  bodily  and  those  in 
spiritual  death.  And  at  the  day  of  doom  all  dead  men 
shall  rise  bodily;  and  by  virtue  of  Christ's  word  some  dead 
men  rise  spiritually,  for  they  turn  to  good  life,  and  hold  the 
words  of  Christ. 


XVIII. 

THE  GOSPEL  REVEALED  TO  BABES. 

Jesus  answered  and  said,  I  thank  thee,  O  Father,  Lord  of 
heaven  and  earth,  because  thou  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them  unto 
babes,  cj'c.  Matt.  xi. 

This  gospel  telleth  how  Christ  answered  to  feigned  words 
of  the  people,  and  told  many  high  truths  to  the  instruction 
of  his  church.  Matthew  tells  how  Jesus  in  that  time  an- 
swered to  the  people,  and  said  on  this  manner,  I  confess  to 
thee.  Lord,  Father  of  heaven  and  earth,  that  hideth  these 
truths  from  worldly  wise  men  and  wary,  and  showedst  them 
to  meek  men  and  the  despised  of  the  world.  And  the  last 
cause  hereof  is  told  thus  by  Christ,  Yea,  Father,  thou  didst 
thus,  tor  it  was  pleasing  to  thee.  We  shall  understand 
hereby  that  each  confession  is  not  whispering  in  an  ear  a 
man's  own  sin,  but  the  granting  of  truth  with  the  granting 
of  God.  And  thus  speaketh  Christ,  who  is  of  more  autho- 
rity than  all  these  popes  that  ordained  confession  and  rown- 
ing.*  And  here  may  we  see  how  God  is  Christ's  Father, 
without  end,  before  "that  he  be  Lord;  but  he  is  ever  Lord  of 
this  broad  world.  And  this  world  is  understood  by  heaven 
and  by  earth.  This  truth  that  Christ  confessed,  falling  to 
the  apostles,  standeth  in  this  word,  that  they  knew  many 
truths  which  were  hidden  to  wise  men  and  the  wary  of  the 
world,  as  were  the  scribes  and  pharisees,  and  other  worldly 
men.  And  the  cause  of  this  deed  of  God  is  open  to  true 
men;  for  God  will  show  to  men  how  all  wisdom  is  of  him, 
and  he  will  give  it  freely  to  meek  men  whom  he  loveth. 

And  that  the  disciples  of  Christ  should  believe  his  speech, 
he  told  what  befalleth  him  by  virtue  of  his  Godhead.  Christ 
saith  that  all  things  are  given  to  him  of  his  Father;  and 
no  man  knew  fully  God's  Son,  but  his  own  Father ;  and  no 
man  knew  the  Father  but  his  Son,  and  other  men  to  whom 
*  Whispering,  private  confession  to  a  priest. 

WICKLIFF.  20 


230  Wickliff.— Sermons. 

he  would  show  himself.  The  first  of  these  three  words 
teacheth  that  Christ  is  God.  For  else  the  Father  might 
not  give  him  all  things.  For  if  we  understand  by  all  things 
all  creatures,  yet  the  Son  is  before,  that  he  have  all  crea- 
tures, and  in  that  being  before,  he  must  needs  be  God.  And 
if  we  understand  all  things  to  be  within  God,  and  that 
Christ  hath  all  these  given  him  of  his  Father;  Christ  must 
needs  be  God,  if  this  gift  be  ^true ;  for  then  Christ  hath  the 
Holy  Ghost,  and  the  properties  of  the  three  Persons,  and  the 
Father  of  heaven  in  a  manner;  the  which  may  only  accord 
to  God.  And  so,  for  the  first  word  is  truth,  Christ  must 
needs  be  God.  And  of  this  will  it  follow  that  Christ  is 
almighty,  all  wise,  and  all  willing,  as  the  Trinity  is.  For 
Christ  is  the  same  God,  as  is  the  Trinity.  And  of  this  will 
follow  the  other  word  after,  that  no  reasonable  thing  know- 
eth  the  Son,  at  the  full,  but  the  Father  of  heaven;  lor  they 
always  are  equal.  And  according  to  this  speech  of  the 
Trinity  which  is  equal  in  himself,  should  Christ  speak  of 
this  knowledge  which  is  the  greatest  that  may  be.  The 
third  word  followeth  of  these.  That  no  man  knoweth  the 
Father  but  the  Son,  and  those  men  to  whom  this  Son  will 
show  this  knowledge.  The  people  might  see  by  their  eyes 
that  Christ  was  very  man.  And  so  Christ  cometh  down  to 
man's  speech  of  knowledge.  The  Son  by  his  Godhead 
knoweth  the  Father,  and  by  that  he  is  man,  he  knoweth  as 
much  as  man  may  know.  And  so  his  knowledge  must  be 
communicated  to  men  after  that  they  are  able.  The  Holy 
Ghost  is  the  same  nature  that  is  the  Father  and  the  Son; 
and  therefore  Christ  supposing  this,  leaveth  to  speak  of  this 
Spirit;  and  of  this  may  men  gather  how  men  should  here 
believe  Christ's  words;  since  he  is  God  that  may  not  lie, 
nor  fail  to  man  in  his  love. 

And  for  Christ  is  both  God  and  man,  and  hath  brethren 
of  his  lesser  kind,  (or  his  human  nature,)  therefore  he 
turns  unto  his  brethren,  and  comforteth  them  in  their 
travail.  Come  ye  all  to  me,  saith  Christ,  that  travail  and 
are  charged,  and  I  shall  refresh  you.  Take  ye  my  yoke 
upon  you,  and  learn  ye  of  me  this  lesson,  that  I  am  mild 
and  meek  of  heart,  and  follow  ye  your  Father  in  these,  and 
then  shall  ye  find  rest  to  your  souls  in  your  travail.  For 
my  yoke  is  sweet,  and  my  charge  is  light.  And  these  words 
of  Christ  to  comfort  religious  men,  are  better  than  all  these 
new  rules  that  are  clouted  on  to  Christ's  words.  For  in 
what  state  thou  art  in  Christ's  religion,  learn  well  the  lesson 


XIX.]         Hatred  of  the  World  to  Christ,  <^c.  231 

of  mildness  and  meekness  of  Christ,  how  he  kept  them  all 
his  life,  in  what  trouble  soever  he  was  in;  and  if  thou  art 
of  God's  people,  thou  shalt  live  meekly  after  Christ. 


XIX. 

HATRED    OP   THE    WORLD    TO    CHRIST. 

These  things  I  command  yov,  that  ye  love  one  another.  If 
the  world  hate  you,  it  hated  me,  <Sfc.  John  xv. 

This  gospel  tells,  as  Christ  doth  oft  by  John,  how  men 
should  love  together,  and  put  away  the  hindrances.  For 
the  beginning  and  the  ending  of  God's  law  is  love.  Christ 
begins  thus,  and  commands  his  disciples.  These  things  I 
bid  to  you,  that  ye  love  together.  Nothing  is  more  bidden 
of  God  than  this  love,  and  therefore,  when  man  leaves  it, 
he  despiseth  God.  But  all  should  know  this  love,  since  it 
is  the  same  to  love  a  thing  and  to  will  good  to  it.  Each 
thing  should  be  loved  in  that  it  is  good,  and  so  God  should 
be  most  loved;  and  better  men  rather  than  worse  men. 
And  we  should,  for  God's  love,  love  evil  people,  and  for 
this  love  be  busy  to  give  them  matter  to  be  better;  and  as 
much  as  in  us  is,  do  good  to  each  man,  to  make  some  bet- 
ter, and  to  make  some  less  evil.  But  the  chief  love  should 
we  have  to  ourselves,  and  to  our  father,  and  to  our  mother, 
saving  the  order  of  God's  law. 

The  first  hindrance  of  this  love  that  Christ  telleth  here, 
is  the  hate  of  this  world  to  men  that  keep  this  love.  For 
the  world  is  so  blinded,  that  it  calleth  hate  love,  and  love  it 
calleth  hate,  for  it  errs  in  belief.  All  our  love  should  stand 
in  the  love  of  God ;  to  keep  his  law,  and  to  move  others  to 
keep  it.  But  many,  for  default  of  faith,  hold  this  a  folly; 
for  goods  of  this  world  fall  not  to  such  men.  And  therefore 
saith  Christ,  if  the  world  hate  you,  ye  should  well  know 
that  it  hated  me  before.  And  this  worthiness  of  Christ, 
who  suffered  thus  for  man,  should  move  true  and  good 
men  to  suffer  for  Christ.  If  thou  grudgest  against  poverty, 
and  covetest  worldly  lordship,  know  thou  that  Christ  before 
was  poorer  than  thou,  since  he  had  not  by  his  manhood  a 
place  to  rest  his  head  in.  If  thou  grudgest  that  thy  sub- 
jects will  not  give  thee  goods,  think  how  Christ's  subjects 
would  neither  give  him  meat  nor  harbour,  and  yet  he  cursed 
them  not  therefore,  but  did  them  much  good.    And  if  thou 


232  Wickliff.— Sermons. 

grudgest  that  the  world  doth  thee  any  injury,  and  thou  pro- 
fitest  again  to  the  world  in  love  and  meekness,  think  how 
Christ  before  thee  profited  thus  more  to  the  world;  and  yet 
Christ  suffered  more  wrong  of  his  subjects  than  thou  mayest 
do.  And  thus,  if  thou  wouldest  think  on  Christ,  how  he 
suffered  for  love  of  man,  it  were  the  best  ensample  that  thou 
shouldest  have  to  suffer,  and  to  cease  thy  grudging.  For  as 
Augustine  saith,  "  No  man  in  this  world  may  sin,  but  when 
leaving  that  which  Christ  taught,  or  grudging  against  that 
which  he  suffered."  And  for  this  saith  Christ,  If  ye  were 
of  the  world,  the  world  would  love  that  which  is  his. 

In  this  law  is  found,  both  in  good  and  evil,  that  men  love 
others  like  to  them.  Yea,  even  if  they  shall  be  damned  for 
this.  As  one  sinful  man  loves  another  for  the  likeness  of 
their  sin,  and  yet  they  shall  both  in  hell  suffer  harm  for 
this  likeness.  And  thus  it  is  no  wonder  if  the  members  of 
the  fiend  hate  the  members  of  Christ;  for  they  are  so  much 
contrary  here,  and  after  the  day  of  doom. 

And  this  moves  many  men  to  hate  these  new  religious;* 
for  this  new  diversity  quenches  love  and  makes  hate;  yea, 
thay  have  the  fiend's  manner  so  that  they  hate  their  own 
brethren,  and  torment  them  because  they  hold  with  God's 
law  against  heresy.  And  certainly  they  love  others  too 
little,  but  feign  to  spoil  them  of  their  goods.  And  thus 
saith  Christ  to  his  disciples,  That  as  they  are  not  of  this 
world,  but  he  hath  chosen  them  out  of  this  world,  therefore 
the  world  haleth  them.  And  if  thou  learnest  of  the  world 
to  hate  thus,  thy  love  is  quenched ;  but  if  thou  withdrawest 
from  the  world,  then  thou  lovest  these  men  in  God.  For 
the  world  here  is  taken  for  men  overcome  by  the  world, 
who  love  worldly  things  more  than  God's  law  or  good  of 
virtues;  and  of  this  world  saith  Christ,  that  it  hateth  his 
disciples.  And  for  that  this  lore  passes  other  in  profit  and 
in  holiness,  therefore  Christ  bids  them  to  think  on  this 
word  that  he  here  said  to  them,  for  then  they  overcome 
this  world.  And  therefore  saith  John  the  evangelist,  Bre- 
thren, what  man  is  he  that  overcometh  the  world?  Certain- 
ly none  but  if  he  believe  that  Jesus  is  God's  Son. 

If  we  hold  this  ground  in  faith,  that  Christ  is  very  God 
and  man,  and  beside  this,  believe  well  his  life,  and  all  his 
words  that  he  saith,  we  shall  overcome  this  world,  and  all 
the  helpers  of  the  fiend.  For  as  Christ  saith  truly.  There 
is  no  servant  greater  than  his  lord;  and  so  Christ  is  more, 
*  The  followers  of  the  truth. 


XIX.]  Hatred  of  the  World  to  Christ,  <Sfc.  233 

both  in  virtue  and  in  worthiness  than  any  other  man  may- 
be. And  since  Christ  suffered  thus,  and  taught  Christian 
men  this  lore,  what  man  should  we  believe  or  follow  in  our 
life  but  Christ?  and  neither  the  world  nor  the  fiend  may  in 
this  harm  a  man.  And  so  Christ  comforteth  his  members. 
If  men  of  this  world  have  pursued  Christ,  then  they  shall 
pursue  his  members  ;  and  if  they  have  kept  his  words,  they 
shall  keep  his  disciples'  words.  For  it  is  more  hard  for 
fiends  to  pursue  the  person  of  Christ,  than  to  pursue  his 
members;  and  thus  will  they  do  the  easier. 

But  one  comfort  lieth  here,  that  as  Christ  converted  some 
that  were  men  of  the  world,  so  shall  his  disciples  do;  and 
thus  they  shall  not  work  in  vain,  to  keep  his  law  as  he  bids. 
For  each  man  that  shall  work,  must  have  a  hope  of  some 
good  end,  for  despairing  of  such  an  end  would  hinder 
a  man  to  work.  But  the  blindness  of  the  world  that  tor- 
menteth  Christ  with  his  members,  is  so  ignorant  in  belief, 
that  they  know  not  Christ's  Father.  For  if  they  knew  well 
Christ's  Father,  then  afler,  they  should  know  his  Son,  and 
that  these  two  are  one  God.  But  then  who  would  strive 
against  this  God?  and  so  the  default  of  belief  and  igno- 
rance that  men  have  cause  all  evil  deeds;  and  thus  each 
sinner  is  a  fool.  And  if  men  knew  God's  power,  and  his 
wisdom  in  these  two  persons;  how  he  may  not  forget  to 
punish  sin  when  it  is  time,  then  should  men  dread  to  sin, 
for  it  is  known  of  these  two  persons.  But  this  faith  is 
otherwise  wanting,  or  sleeping.  But  Christ  reproves  un- 
belief, and  saith,  if  he  had  not  come  and  spoken  thus  with 
them,  they  should  not  have  had  this  sin.  For  it  was  great 
unkindness  in  this  manner  to  treat  their  brother,  that  always 
meekly  did  so  great  kindness  again;  and  it  was  an  open 
untruth  in  thi^  manner  to  hate  their  God.  But  now  these 
Jews  have  no  excuse  for  this  sin;  and  therefore  Christ 
saith,  that  what  man  hateth  him  he  hateth  his  Father  also, 
for  they  are  both  one.  And  for  in  each  kind  of  things  there 
is  one  first,  or  chief,  that  measures  all  others  which  are  in 
that  kind,  therefore  in  manner  of  sins  must  be  one  first  of 
all  others,  and  mark  all  the  others.  And  that  is  the  sin  of 
priests  against  Jesus  Christ.  And  therefore  saith  Christ, 
that  if  he  had  not  done  works  in  them  that  none  other  man 
did,  they  had  not  had  this  sin.  But  now  they  say,  they 
have  this  faith,  and  yet  they  hated  both  Christ  and  his 
Father.  And  so  was  verified  the  writing  in  their  own  law, 
That  the  Jews  wilflally  had  Christ  in  hate. 
20* 


234  Wickliff.— Sermons. 

XX. 

CHRIST    TO    BE    CONFESSED. 

There  is  nothing  covered  that  shall  not  be  revealed;  nor 
hid  that  shall  not  be  known,  <^c.  Matt.  x. 

This  g-ospel  comforts  martyrs  and  destroys  the  hidden  sin 
that  is  in  these  new  orders  contrary  to  the  order  of  Christ.* 
Christ  saith,  that  nought  is  concealed  that  shall  not  be 
showed ;  and  nothing  Is  so  private  that  it  shall  not  be  known. 
These  words  are  of  belief,  for  all  things  are  known  of  God ; 
and  that  mirror  shows  forth  the  most  secret  thing  in  this 
world;  and  at  the  day  of  doom,  when  books  shall  be  open, 
which  books  are  men's  souls  and  their  consciences,  then 
shall  both  good  and  evil  know  men's  works  and  their 
thoughts.  Therefore  should  all  men  boldly  stand  by  truth, 
and  especially  by  God's  law,  for  therein  lies  no  shame. 
And  therefore  Christ  bids,  that  what  he  hath  said  in  dark- 
ness, they  should  say  in  light,  more  commonly  and  more 
clearly,  both  in  life  and  in  word;  and  this  rule  of  Christ's 
order  should  men  keep,  but  especially  priests.  And  to  this 
intent  Christ  biddeth,  that  what  they  have  heard  in  their  ear 
they  should  preach  openly  upon  the  flat  roofs  of  the  houses. 
For  thus  should  the  common  men  better  understand,  and 
thus  wills  Christ,  that  all  things  which  God  speaketh  to  the 
ears  of  the  soul,  these  hearers  should  speak  forth. 

But  since  that  such  preaching  asks  hardness  and  martyr- 
dom, therefore  Christ  comforteth  his,  to  dread  not  the  slaying 
of  body.  Dread  not,  saith  Christ,  those  men  that  slay  the 
body,  and  may  not  after  slay  the  soul,  nor  can  they  hinder 
God  to  quicken  that  which  they  kill,  and  to  make  it  better; 
but  rather  dread  ye  him  that  hath  power  to  cast  both  the 
body  and  the  soul  into  hell  for  evermore,  to  dwell  there  in 
pain.  Are  not  two  sparrows  sold  for  the  least  money  in 
chaffering?  For  as  Luke  tells,  five  were  sold  for  two  far- 
things, and  yet  God  ordaineth  for  all  these  fowls ;  and  since 
these  fowls  are  little  of  price,  and  uncertain  in  their  moving, 
and  yet  God  ordaineth  for  them  whenever  they  light  upon 
the  earth;  much  more  God  should  ordain  for  each  man  that 
hath  a  soul  to  God's  image,  and  especially  for  such  men 
that  serve  truly  to  their  God,  more  than  any  fowl  may;  for 
they  are  not  able  to  serve  thus.  And  since  God  ordaineth 
thus  for  fowls,  men  either  must  grant  God  to  be  unwise, 

*  The  four  orders  of  friars. 


XX.]  Christ  to  be  confessed.  235 

or  he  should  ordain  much  more  for  men  that  are  his  true 
servants.  And  this  reason  that  Christ  maketh,  moves  true 
men  that  have  wisdom  to  be  hardy  in  God's  cause,  and  to 
suffer  martyrdom  for  him.  And  no  man  can  avoid  that 
other  men  should  thus  suffer,  or  else  be  untrue  to  God,  as 
these  heretics  are.  And  thus  saith  Christ  of  God's  wisdom, 
that  all  the  hairs  of  his  disciples  are  numbered  to  God's 
knowing,  and  none  of  them  may  perish  without.  x\nd  since 
the  hairs  of  men's  heads  are  the  least  worth  of  any  part  of 
man,  and  none  of  these  may  perish  unknown,  how  should 
the  better  part  perish?  And  thus  martyrs  are  comforted  to 
put  their  body  for  God's  law.  For  no  part  of  their  body 
may  thus  perish  to  harm  them,  and  much  more  the  souls 
of  such  men,  and  all  virtues  of  their  soul  may  not  perish 
from  them ;  for  the  soul  may  not  be  quenched ;  and  necessa- 
rily after  the  soul  must  follow  the  virtues  thereof  And  Christ 
saith  truly  to  his  apostles,  that  they  should  not  dread,  since 
they  are  better  than  many  sparrows.  And  our  belief  teaches 
us  that  God  keeps  things  according  to  their  value:  for  if 
any  thing  be  better,  God  makes  it  to  be  better.  And  so 
Christ  speaketh  here  a  word  that  should  move  men  to  stand 
with  him.  Each  man  that  shall  acknowledge  me  before 
men  by  both  my  natures,  I  shall  acknowledge  that  man  be- 
fore my  Father,  to  that  man's  honour.  Here  we  shall  un- 
derstand that  the  confession  Christ  maketh  here  is  not 
whispering  in  a  priest's  ear,  to  tell  him  the  sins  that  we  have 
done,  but  it  is  granting  of  truth,  the  which  is  openly  said, 
with  readiness  to  suffer  therefore,  whatever  man  denies  it. 
And  so  that  man  confesses  Christ  who  grants  that  he  is 
God  and  man,  and  all  things  that  will  follow  hereof.  And 
there  are  full  many  truths;  for  all  the  gospel  that  Christ 
saith,  such  a  man  must  confess,  and  all  that  followeth  of 
the  gospel.     And  this  displeases  sinful  men. 

And  certainly  a  man  confesses  not  Christ  that  he  is  both 
God  and  man,  unless  he  confess  of  Christ,  that  he  may  no 
way  sin  ;  nor  prates,  or  bears  false  witness  of  any  word  that 
Christ  hath  said.  And  so  each  word  of  God's  law  is  true, 
since  Christ  witnesseth  it  and  each  truth  that  is  therein. 
And  so  each  priest  confesses  Christ  before  men,  who  tells 
tiiem  that  Christ  is  both  God  and  man;  and  thus  Christ 
saith,  who  may  not  lie.  And  certainly  if  a  man  say  thus, 
and  fail  not  for  cowardice  to  tell  God's  law  to  men  that  sin, 
he  puts  them  well  to  martyrdom;  and  every  such  man, 
Christ  saith,  he  will  confess    to    his   Father.     And  then 


236  Wicklif.— Sermons. 

Christ  will  confess  this  man  to  be  true  in  God's  cause,  and 
worthy  to  have  recompense  according  to  the  worthiness  of 
his  travail,  and  to  be  crowned  without  end  in  heaven  before 
this  great  Lord,  who  faileth  not  to  give  to  such  servants,  but 
gives  them  bliss  of  heaven ;  for  the  greatness  of  such  a 
Lord  rewards  not  less  his  soldiers. 

If  a  man  travailed  in  war  with  a  captain,  and  this  captain 
wrote  of  him  to  his  king,  and  said  that  he  was  a  good  war- 
rior, and  worthily  and  hardily  travailed  in  the  king's  cause, 
and  therefore  this  earthly  king  should  have  him  and  his 
commended — how  much  more  were  it  worth  that  the  fol- 
lower of  Jesus  Christ  be  commended  by  his  own  word  as  a 
true  servant  unto  God,  and  told  that  God  should  think  on 
him  and  give  him  bliss  without  end.  And  as  confession  of 
truth  is  to  be  loved  of  God's  knights,  so  confession  of  cow- 
ardice is  to  be  dreaded  of  men  in  earth.  And  thus,  default 
of  belief  hindereth  men  to  travail  in  God's  cause.  But  the 
words  of  this  gospel  are  evil  understood  of  many  who  by 
logic  that  they  have,  grant  that  all  the  hairs  of  saints  are 
well  known  of  God,  but  say  that  God  knoweth  not  how 
many  they  are  in  number.  And  they  argue  that  all  these 
hairs  be  none,  since  they  are  without  number,  and  each 
great  thing  in  earth  were  made  of  parts  indivisible!*  And 
such  errors  that  men  have  in  logic,  and  in  natural  science, 
bring  men  in  as  heretics,  to  grant  many  false  things.  Truth 
it  is  that  God  knoweth  all  the  parts  of  a  man,  and  how 
many  these  parts  are;  for  they  are  few  to  God's  knowledge. 
And  so  each  thing  that  God  continueth  is  made  of  indivisible 
parts,  and  the  greater  thing  hath  more  such ;  this  is  hidden 
to  men's  knowing,  but  they  shall  know  it  well,  when  God 
shall  show  it  them  in  heaven. 


XXL 

WATCHFULNESS  ENFORCED. 

Let  yovr  loins  be  girded  about,  and  your  lights  burning; 
and  ye  yourselves  like  unto  men  that  wait  for  their  Lord, 
^c,  Luke  xii. 

This  gospel  teaches  all  men   how  they  should  live  to 
Christ,  but  especially  prelates  that  should  be  light  to  the 

*  A  specimen  of  the  unintelligible  logic  of  that  day,  then  often 
applied  to  theological  subjects. 


XXI.]  Watchfulness  enforced,  237 

people.  First  Christ  biddeth  his  disciples,  that  their  loins 
be  girt,  and  lanterns  burning  in  their  hands,  as  they  should 
meet  their  Lord  when  he  cometh  again  from  bridals. 
These  loins  that  Christ  speaketh  of  are  the  fleshly  nature 
joined  with  the  soul.  This  flesh  serves  to  the  soul,  suffer- 
ing as  it  should  suffer,  and  doing  as  it  should  do,  when  it 
is  taught  well  of  the  soul.  And  thus  saith  Paul  that  Christ 
was  in  Abraham's  loins. 

These  loins  are  girt  when  man  with  discretion  draws 
from  his  flesh  the  nourishment  thereof,  or  chastises  it  on 
other  manner  before  it  fall  into  sin.  Burning  lanterns  are 
needful  works,  that  men  have  in  their  power,  by  which  they 
should  work.  And,  because  these  works  came  both  of  body 
and  of  soul,  therefore  they  are  called  of  Christ  two  lan- 
terns; and  they  are  in  our  hands  when  we  work  with  them. 
For  it  is  not  enough  to  keep  us  from  sins  unless  we  work 
good  works  by  these  two  lanterns. 

For  these  bridals  we  shall  know  that  they  are  taken  in 
many  manners;  first,  for  the  weddings  wherein  Christ  is 
joined  with  the  soul ;  and  after,  for  the  dwelling  that  Christ 
dwelleth  in  with  the  soul;  and  thirdly,  for  the  spiritual 
food  that  souls  are  fed  with  Christ  in  bliss.  And  so  there 
are  three  weddings  that  Christ  is  wedded  here ;  first,  when 
he  took  mankind  and  made  it  one  person  with  him;  after, 
when  he  taketh  his  church  and  maketh  it  one  spouse  with 
him ;  the  third  is  when  Christ  taketh  any  soul  in  particular 
to  him.  And  so  Christ  is  said  to  return  again  from  bridals 
on  two  manners.  First,  when  a  man  is  dead,  whom  Christ 
hath  ordained  to  come  to  bliss,  Christ  turneth  again  to  his 
soul.  But  then  he  must  have  there  dwelt  before,  or  else 
this  soul  had  not  come  to  this  state.  And  so  we  should  be 
like  to  men  that  abide  the  coming  of  Christ  in,  time  of  death 
or  day  of  doom.  And  this  abiding  should  all  manner  of 
men  mark;  for  this  coming  is  uncertain,  and  this  time  is 
perilous.  And  to  these  comings  of  Christ  should  each  man 
make  him  ready,  since  Christ  shall  come  and  knock  at  doors 
and  enter  to  them  that  are  waking,  and  ready  to  receive 
Christ,  without  sleeping  in  sin.  And  Christ  knocketh  at 
our  doors  when  he  teacheth  us  signs  of  death,  or  signs  of 
the  day  of  doom;  but  the  last  knocking  is  sudden.  If  man 
be  ready  before  to  dwell  with  Christ  without  end,  then  he 
opens  to  Christ,  since  this  opening  is  readiness. 

And  thus  saith  Christ  full  truly,  that  those  servants  are 
blessed  who  when  the  Lord  cometh  he  findeth  thus  waking. 


238  Wickliff, — Sermons. 

Truly  I  say  to  you  that  this  Lord  shall  gird  himself,  and 
make  them  sit  to  meat,  and  pass  and  minister  to  them. 

The  sitting  to  meat  of  saints,  is  confirming  them  in  bliss. 
The  passing  of  this  Lord  by  them,  is  his  showing  to  one 
and  to  another.  This  service  is  light  to  Christ,  for  it  is 
Christ's  showing  of  his  Godhead  and  his  manhood,  in  which 
saints  shall  be  fed. 

And  if  this  Lord  come  in  this  second  vigil,*  and  also  in 
the  third,  and  find  such  readiness  in  these  servants,  full 
blessed  are  these  servants ;  since  they  quickly  are  blessed 
of  God.  The  three  vigils  that  Christ  telleth  of  here  are 
three  wakings  from  sin,  and  always  of  the  last  sin,  which  is 
the  worst  evil  that  may  be.  And  so  we  pray  God  in  the 
paternoster  to  deliver  us  from  this  evil.  And  as  the  length 
of  these  three  vigils  is  uncertain  to  men,  therefore  he  should 
ever  wake,  and  then  he  waketh  these  three  vigils. 

The  ignorance  of  these  times,  and  the  knowing  that  we 
should  ever  wake,  profits  unto  God's  children;  as  do  all 
things,  as  Paul  saith.  Since  we  know  not  the  quantity  of 
these  three  times,  we  should  evermore  be  in  dread,  and  ever 
wake  out  of  sin.  And  this  lore  Christ  teacheth  in  a  para- 
ble to  his  children.  This  thing,  he  saith,  know  well,  that 
if  the  master  knew  what  time  the  thief  would  come  and 
steal  his  goods,  he  would  wake  full  busily,  and  not  suffer 
this  thief  thus  to  break  his  house  and  spoil  him.  It  is 
touched  before,  how  this  thief  is  the  fiend,  that  doth  all  his 
diligence  to  tempt  man  when  he  shall  die.  And  when  the 
fiend  hopeth  to  overcome ;  and  when  the  night  of  sin  blinds 
men  to  know  themselves,  then  is  time  for  the  fiend  to  fight 
fastest.  This  thief  ever  worketh  by  deceits,  and  fighteth 
blithest  in  hour  of  darkness ;  and  in  time  of  man's  death 
he  strives  moct  to  overcome.  For  this  victory  shall  ever 
last,  on  whatever  side  it  fall. 

This  house  is  man's  body,  that  his  soul  is  kept  in;  and 
the  undermining  of  this  house  may  be  done  in  two  manners. 
First  when  the  fiend  supposes  that  a  man  shall  die  there, 
he  gathers  together  man's  spirits,  and  tempts  him  to  many 
sins,  as  to  wrath,  to  lechery,  and  especially  to  despair.  But 
let  us  seek  blessing  with  the  Trinity,  and  think  on  God  in 
this  case;  and  against  the  first  sin,  think  we  meekly  on 
God's  power,  how  God  is  stronger  than  the  fiend,  and 
without  him  may  we  not  do.  And  such  thought  of  the 
Father  of  heaven  should  overcome  the  fiend  in  hour  of 
*  Watch,  or  portion  of  time  in  which  a  person  keeps  watch. 


XXI.]  Watchfulness  enforced.  239 

death.  Against  the  second  sin  of  the  fiend,  we  should  think 
on  God  the  Son;  how  kindly  he  is  spouse  to  us,  and  bought 
us  with  his  precious  blood ;  and  how  he  may  not  part  from 
us,  if  our  unkindness  be  not  in  the  cause.  We  should 
think  how  fair  and  good  a  spouse  is  Christ,  and  how  foul  is 
the  fiend:  and  by  thoughts  Christ  would  give  virtue  to  men 
to  overcome  the  fiend,  when  he  tempteth  man  in  the  hour 
of  death  to  think  on  evil.  Against  despair  we  should  think 
of  the  goodness  of  the  Holy  Ghost;  how  our  good  God 
may  not  leave  us,  if  our  folly  be  not  in  the  cause.  And  if 
we  have  sinned  ever  so  much,  and  ever  so  long  have  laid 
in  sin,  ask  we  God  for  mercy  in  our  thoughts,  and  have  we 
sorrow  for  this  sin ;  and  God  is  ready  to  forgive  it,  however 
priests  fail.  For  the  fiend  may  be  away  from  man's  soul, 
but  not  God;  and  the  mercy  of  God  is  more  than  envy  of 
the  fiend;  and  the  goodness  of  God  is  more  than  the  hate 
of  the  fiend.  What  should  move  men  to  despair,  since  they 
may  so  easily  be  saved?  And  nothing  is  more  in  man's 
power,  than  the  thought  of  his  soul. 

But  we  must  have  a  love-dread  of  our  God  in  this  hour, 
since  we  know  that  old  sin  may  be  so  hard  then  in  our  soul, 
that  we  shall  not  be  then  in  power  to  again  stand  ihe  tempt- 
ing of  the  fiend.  For  as  a  staff*  may  grow  so  great,  and  be 
so  stiff*  in  its  strength,  that  men  shall  not  writhe  it,  though 
they  would  be  ever  so  fain,  so  sin  may  grow  in  man,  and 
be  so  strong  in  time  of  death,  that  righteousness  of  God 
then  will  hinder  man  to  obey  thus  to  God,  this  dread  of  God 
we  should  have,  and  always  in  the  hour  of  our  death.  And 
this  is  a  good  defence  against  the  fiend  and  despair,  but 
this  must  be  a  love-dread,  and  hope  in  love  of  God,  how 
that  God  hath  more  love  than  the  fiend  hath  envy:  for 
God's  love  is  without  end,  but  this  envy  is  foul  and  feeble. 
And  this  envy  may  not  overcome  the  virtue  of  God's  love; 
for  the  love  that  God  loveth  righteousness,  maketh  over- 
coming in  this  hour. 

Since  our  good  God  giveth  us  strength  to  love  him,  and 
to  hope  in  him ;  and  the  fiend  may  not  hinder  us  to  think 
on  this  gift  of  God ;  what  man  should  despair  of  God  in 
the  hour  that  God  departeth  the  soul?  God  suffereth  the 
fiend  to  hasten  a  man  to  his  death,  but  God  will  never 
suffer  that  a  man  may  not  freely  think  on  him.  And  if  his 
power  be  so  barred,  the  sin  of  man  is  the  cause,  and  reasons 
of  the  fiend  are  blinded  in  this  matter.  The  fiend  puts  to 
us  the  great  sins  that  we  have  done  in  work  and  thought. 


240  Wiclcliff. — Sermons. 

And  for  the  greatness  of  these  sins,  God's  righteousness 
hath  strengthened  us.  We  will  answer  here,  We  grant 
meekly  that  we  have  sinned  in  thought,  in  word,  and  in 
deed ;  but  we  know  that  God's  grace  is  much  more  than 
all  our  sin.  And  the  fool  knows  not  how  God  hath  made 
us  now.  For  we  feel  the  grace  of  God,  how  we  hope  in 
his  goodness,  and  sorrow  for  our  sin ;  and  this  the  fiend 
knoweth  not.  But  yet  the  fiend  argueth  thus,  Some  man 
must  be  damned,  but  who  should  be  damned  but  thou,  who 
thus  hast  been  unkind  to  God?  Here  we  answer,  that  he 
saith  the  truth,  but  how  can  this  fiend  prove  that  God  will 
have  me  damned,  since  I  have  hope  in  my  soul  which  is 
hidden  to  the  fiend?  And  well  I  know,  the  fiend  know- 
eth not  this  secret  ordinance  of  God,  as  he  knew  not  his 
own  condemnation,  how  God  made  it  to  the  bliss  of  saints; 
but  yet  the  fiend  argues  that  all  things  which  shall  come, 
must  needs  come  by  the  ordinance  of  God,  and  thus  the 
fiend  thinks  he  shall  have  of  me  a  glorious  victory. 

But  here  we  answer  to  this  fiend,  and  grant  him  that 
which  he  taketh,  and  so  he  must  needs  be  damned  for  the 
folly  that  he  is  in.  He  travaileth  busily  to  have  victory 
over  us,  but  yet  we  hope  that  he  shall  fail,  by  sparkles  of 
grace  that  we  feel.  And  well  we  know  as  belief,  if  the 
fiend  overcome  us,  it  shall  not  be  glorious  to  him,  but  more 
to  his  damnation.  For  ever  the  more  harm  that  he  doth, 
ever  the  worse  shall  he  be  punished,  and  so  men  that  shall 
be  damned  with  him  shall  ever  be  painful  to  him.  For  he 
shall  grieve  that  he  did  so  much  evil.  And  so  the  fiends 
shut  up  in  fast  bonds  for  ever,  shall  ever  grieve  together. 
What  man  that  knows  these  fools  tastes  should  be  over- 
come with  this  fiend,  since  our  good  God  is  so  nigh,  and 
his  mercy  is  so  great,  and  the  folly  of  this  proud  fiend  in 
boasting  of  things  that  he  knoweth  not  is  so  offensive  before 
God,  and  so  known  to  God's  children. 


J^T  1 1  .    i\  e  T  o -r  -rvt 
WRITINGS 


AND 


EXAMINATIONS 


/  /  /  / 

BRUTE,  THORPE,  COBHAM,  HILTON, 

/  i/ 

PECOCK,  BILNEY,  AND  OTHERS; 


WITH 


THE   LANTERN   OF    LIGHT, 


WRITTEN  ABOUT  A.  D.  1400. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 

PAUL  T.  JONES,  PUBLISHING  AGENT. 

1842. 


CONTENTS. 


Page. 
The  Disciples  of  Wickliff 1 

Proceedings  against  the  Lollards 7 

Declarations  of  Walter  Brute,  a.  d.  1391        .        .         .        .         18 

The  Examinations  of  the  constant  servant  of  God,  William 
Thorpe,  before  Archbishop  Arundel,  written  by  himself, 
A.  D.  1407,  and  originally  printed  by  William  Tindal. 

The  Preface  of  William  Thorpe      ....     40 
The  Examination  of  William  Thorpe,  penned  with 
his  own  hand 44 

Extract  from  a  Prologue  to  the  Bible,  written  about  A.  d.  1408     103 

The  Examination  and  Death  of  the  blessed  Martyr  of  Christ, 

Sir  John  Oldcastle,  Lord  Cobham  .         .         .         .109 

The  Lantern  of  Light,  written  about  the  year  1400     .         •  139 

Chap.  L  Of  a  Prologue 141 

II.  Of  a  Petition 142 

III.  What  is  Antichrist  in  general,  with  six  conditions  143 

IV.  What  is  Antichrist  in  special,  with  his  three  parties  147 
V.  What  is  Antichrist  in  special,  with  five  conditions  148 

VI.  What  is  the  Church  only  belonging  to  God,  with 

her  names,  likenesses,  and  conditions         .         .150 

VII.  What  is  the  material  Church,  with  her  ornaments        1 55 

VIII.  Of  good  and  evil  coming  to  the  material  Church       160 

IX.  Of  discretion  to  know  the  good  from  the  evil         .     161 

X.  How  the  good  of  the  second  Church  accords  with 

the  first  Church 170 

iii 


IV  CONTENTS. 

Page. 

Chap.  XI.  Of  joy  in  tribulation 172 

XII.  Of  the  Fiend's  contrivances,  by  which,  in  his  mem- 

bers,  he  pursues  the  keepers  of  God's  commands      174 
XIII.  What  is  the  Fiend's  Church,  with  its  properties      182 

Extracts  from  the  Writings  of  Walter  Hilton  .         .         .189 

The  History  of  Reynold  Pecock,  Bishop  of  Chichester,  afflicted 

and  imprisoned  for  the  Gospel  of  Christ,  a.  d.  1457     .        199 

The  liollards  of  Buckinghamshire,  persecuted  a.  d.  1521     .  210 

The  History  of  Thomas  Garret,  and  of  his  trouble  in  Oxford, 

testified  and  recorded  by  Anthony  Dalaber  .         .    243 

A  brief  Account  of  Thomas  Bilney 255 

Bilney's  Letters  to  Bishop  Tonstal 265 

The  State  of  the  Church  of  Christ  at  the  commencement  of  the 

Reformation 278 

The  Invention  and  Art  of  Printing 281 


THE 

DISCIPLES  OF  WICKLIFF, 


The  appellation  of  Lollard  was  early  given  to  the  followers  of 
Wickliff.  There  are  various  opinions  respecting-  the  origin  of 
this  name,  but  that  of  Mosheim  appears  the  most  probable.  He 
considers  that  it  was  derived  from  a  German  word,  lollen; 
signifying  to  sing  with  a  low  voice.  It  originated  upon  the 
continent,  and  from  the  middle  of  the  eleventh  century  was  ap- 
plied to  persons  distinguished  for  their  piety :  they  were  gene- 
rally remarkable  for  devotional  singing. 

The  number  of  WicklifT's  disciples  at  the  time  of  his  decease 
is  described  by  Knighton,  a  canon  of  Leicester,  his  contem- 
porary.* He  says,  "The  number  of  those  who  believed  in 
WicklifT's  doctrine  very  much  increased,  and  were  multiplied 
like  suckers  growing  from  the  root  of  a  tree.  They  every  where 
filled  the  kingdom ;  so  that  a  man  could  scarcely  meet  two 
people  on  the  road  but  one  of  them  was  a  disciple  of  Wickliff." 
Knighton  also  says,  "  They  so  prevailed  by  their  laborious  urging 
of  their  doctrines,  that  they  gained  over  the  half  of  the  people,  or 
a  still  greater  proportion,  to  their  sect.  Some  embraced  their 
doctrines  heartily,  others  they  compelled  to  join  them  from  fear 
or  shame."  In  another  place  he  accuses  them  of  causing  di- 
visions in  families — the  followers  of  the  truth  ever  have  been 
opposed  by  "  parents,  and  brethren,  and  kinsfolk,  and  friends." 
The  testimony  of  Knighton  is  valuable.  It  is  the  evidence  of 
an  enemy  who  fails  in  bringing  forward  any  just  cause  of  ac- 
cusation. That  a  people  so  persecuted  could  compel  others  to 
belong  to  them,  is  a  charge  too  improbable  to  need  refutation. 

In  reality,  the  followers  of  the  Reformer  were  of  two 
classes.  The  first  included  those  who  felt  disgust  at  the 
usurpations  of  the  popedom,  and  the  vices  of  the  Romish 
priesthood,  while  they  cared  little  for  the  doctrinal  errors  of 
that  church,  though  they  could  not  but  perceive  their  opposi- 
tion to  scripture,  and  even  to  common  sense.  When  we 
remember  the  conflicts  in  which  the  king  and  parliament  of 
England  had  been  engaged  with  the  papacy  during  many  years, 
and  the  impunity  with  which  ecclesiastics  were  allowed  to 
pursue  their  profligate  courses,  we  may  well  suppose  that  a 
large  portion  of  the  community  entertained  the  sentiments  just 

Twysden,  Decum  Scriptores,  col.  2663. 

21  ♦  (1) 


2  The  Disciples  of  Wickliff. 

described ;  so  that  Knighton's  statement  of  every  second  person 
in  the  kingdom  being  a  disciple  of  Wickliff,  may  scarcely  have 
been  an  exaggeration  when  so  understood. 

But  there  was  another  class  whose  attachment  to  the  doc- 
trines of  the  Reformer  was  of  a  more  spiritual  nature ;  who 
felt  the  evil  of  sin,  and  desired  to  live  holy  unto  God :  these  were 
far  less  numerous.  They  are  described  by  Reinher,  an  inquisitor 
of  those  times.  He  says,  "  The  disciples  of  Wickliff  are  men  of 
a  serious,  modest  deportment ;  they  avoid  all  ostentation  in 
dress,  mix  little  with  the  busy  world,  and  complain  of  the 
debauchery  of  mankind.  They  maintain  themselves  entirely 
by  their  own  labour,  despising  wealth,  being  fully  content  with 
mere  necessaries.  They  follow  no  traffic,  because  it  is  attended 
with  so  much  lying,  swearing,  and  cheating.  They  are  chaste 
and  temperate,  never  seen  in  taverns,  nor  amused  by  vain 
pleasures.  You  find  them  always  employed,  either  learning  or 
teaching.  They  are  concise  and  devout  in  their  prayers, 
blaming  lifeless  tediousness.  They  never  swear,  they  speak 
little ;  in  public  preaching  they  lay  the  chief  stress  upon 
charity.  They  disregard  the  canonical  hours,  saying  that  the 
Lord's  prayer  repeated  with  devotion  is  better  than  tedious 
hours  (Romish  services)  without  devotion.  They  explain  the 
scriptures  differently  from  the  interpretations  of  the  holy  doc- 
tors and  church  of  Rome.  They  speak  little,  and  with  humility; 
they  are  well  behaved  in  appearance." 

The  writings  of  Wickliff  fully  demonstrate  that  he  wished 
his  followers  to  be  such  as  the  Romish  inquisitor  describes  them. 
The  nominal  followers  of  Wickliff,  those  who  merely  opposed 
the  outward  errors  of  the  papacy,  will  not  require  our  particu- 
lar notice,  although  they  lefl  many  valuable  testimonies  against 
the  errors  of  popery,  and  some  in  favour  of  the  Lollards.  In 
this  number  may  be  included  the  poets,  Chaucer  and  Govver. 
Langland,  the  author  of  the  bold  reproofs  on  the  vices  of  eccle- 
siastics, contained  in  the  Visions  of  Piers  Plowman,  also  wrote 
during  the  early  life  of  Wickliff. 

Among  those  actuated  by  higher  motives,  there  were  many 
individuals  of  rank  and  influence,  who  although  not  sepa- 
rated from  the  world  to  the  extent  above  described,  yet  were 
sufficiently  decided  to  incur  censure  from  the  Roman  eccle- 
siastics. The  high  rank  of  one,  however,  prevented  this  so  far 
as  regarded  herself  Ann  of  Bohemia,  the  consort  of  Richard 
IL,  evidenced  her  attachment  to  the  scriptures,  copies  of  which 
she  possessed,  and  constantly  studied.  Even  the  Romish  pre- 
late Arundel  speaks  of  her  piety  and  knowledge  of  the  bible, 
as  reflecting  shame  upon  the  ignorance  of  many  ecclesiastics. 
She  interfered  in  behalf  of  Wickliff;  and  to  the  intercourse 
established  between  England  and  her  native  land,  as  means, 
may  be  ascribed  the  progress  of  the  gospel  in  Bohemia,  with 
the  subsequent  opposition  to  the  errors  of  popery  in  that  coun- 
try.    The  history  of  the  reformation  in  Bohemia,  and  the 


Cohham,  Hereford,  Ashton.  3 

affecting-  narratives  respecting-  the  Waldenses  at  this  period, 
should  be  perused  in  connection  with  the  accounts  of  the 
English  Lollards. 

Fox,  Lewis,  and  others,  mention  sir  Thomas  Latimer,  sir 
Lewis  Clifford,  the  queen  mother,  John  of  Gaunt,  lord 
Henry  Percy,  sir  John  Montague,  the  earl  of  Salisbury,  and 
others,  among  the  protectors  of  the  Lollards,  apparently 
upon  principle.  But  Lord  Cobham  was  the  most  illustrious 
in  this  respect  among  the  British  nobility.  He  laid  down 
his  life  for  the  truth.  The  particulars  of  his  history  are  given 
in  the  following  pages.  John  of  Northampton,  mayor  of  Lon- 
don, in  1382,  and  the  following  year,  was  characterised  as  a 
Lollard  on  account  of  his  bold  proceedings  against  persons  of 
wicked  life.  The  terms  of  reproach  applied  to  the  inhabitants 
of  London,  on  account  of  the  proceedings  of  their  mayor,  show 
that  the  principles  of  Wickliff  had  made  considerable  progress 
in  the  chief  city  of  the  land. 

Some  other  adherents  of  Wickliff  claim  more  distinct  no- 
tice. Their  history  presents  many  interesting  particulars  of 
that  period.  Nicholas  Hereford  was  of  Queen's  college, 
Oxford.  He  was  included  in  some  of  the  proceedings  against 
the  Reformer,  both  at  Oxford  and  in  London.  The  accounts 
given  of  him  are  inconsistent  and  confused.  This  is  not  sur- 
prising, as  almost  the  only  particulars  we  possess  are  given  by 
Romish  writers.  It  appears  that  he  went  to  Rome,  and  there 
defended  his  opinions  in  the  presence  of  the  pope,  by  whom  he 
was  imprisoned.  Being  liberated  by  a  popular  tumult,  he  re- 
turned to  England,  where  he  was  imprisoned  by  the  archbishop 
of  Canterbury.  From  the  statement  of  Thorpe,  he  seems  to 
have  submitted  to  the  church  of  Rome.  Hereford  is  supposed 
to  have  assisted  Wickliff  in  the  translation  of  the  scriptures. 
He  was  one  of  the  most  learned  of  the  followers  of  the  Re- 
former, but  did  not  possess  firmness  or  consistency.  He  sat 
among  the  clergy  who  passed  judgment,  in  1391,  upon  Walter 
Brute,  and  yet,  in  the  following  year,  he  again  needed  and  ob- 
tained the  royal  protection  against  his  enemies. 

John  Ashton  was  also  included  in  the  proceedings  against 
the  Reformer.  He  was  a  zealous  preacher.  Knighton  describes 
him,  as  "  travelling  on  foot,  with  a  staff  in  his  hand,  visiting 
the  churches  throughout  the  kingdom."  His  vigilance  is  thus 
characterised,  "  He  was  like  a  dog  raised  from  sleep,  ready  to 
bark  at  every  noise,  and  as  expeditious  in  passing  from  one 
place  to  another,  as  if  he  had  been  a  bee ;  full  of  arguments, 
ready  to  dogmatize  or  spread  his  opinions.  He  boldly,  to  the 
utmost  of  his  power,  declajred  the  doctrines  of  his  master  Wick- 
liff at  the  tables  of  sinful  hearts,  that  he  might  increase  his 
sect.  Nor  was  he  contented  with  the  enticing  conclusions  of  his 
master,  nor  ashamed  out  of  his  own  novel,  subtle  invention,  to 
add  many  others,  sowing  tares  among  the  wheat  wherever  he 


4  The  Disciples  of  WicMiff. 

preached."  Ash  ton's  fate  is  uncertain,  but  it  would  appear 
that  he  retained  his  profession  of  the  faith,  while  by  some  con- 
cession he  was  permitted  to  resume  his  scholastic  engagements. 
To  Ashton  and  Hereford,  Wickliff  is  supposed  to  allude  in  one 
of  his  homilies,  which  has  been  quoted  in  the  life  of  Wickliff 
but  may  be  here  repeated.  "  He  (Courtney)  pursueth  a  certain 
priest,  because  he  writeth  to  men  this  English,  and  summoneth 
him  and  travaileth  him,  so  that  it  is  hard  for  him  to  bear  it. 
And  thus  he  pursueth  another  priest,  by  the  help  of  pharisees, 
because  he  preacheth  Christ's  gospel  freely  and  without  fables. 
O  men  who  are  on  Christ's  behalf,  help  ye  now  against  anti- 
christ, for  the  perilous  times  are  come  which  Christ  and  Paul 
foretold."  Vaughan  adds,  "  We  can  readily  believe  that  Wick- 
liff's  auditory  would  sympathize  with  their  pastor  at  this  fore- 
boding moment." 

Philip  Repingdon  was  a  canon  of  Leicester,  and  a  noted 
preacher  at  Oxford.  He  also  was  included  in  the  proceedings 
against  Wickliff.  For  a  time  he  preached  very  boldly  respect- 
ing the  sacrament,  and  against  the  Romish  ecclesiastics.  But 
his  fall  was  a  decided  one.  Terrified  by  the  prospect  of  suffer- 
ings, or  allured  by  promotion,  he  forsook  the  Lollards,  and  be- 
came a  bitter  persecutor  of  the  truth.  He  was  afterwards 
bishop  of  Lincoln  and  a  cardinal !  A  sufficient  proof  that  the 
papists  would  gladly  have  induced  the  principal  followers  of 
Wickliff  to  join  their  party,  had  the  usual  worldly  inducements 
availed  for  that  purpose. 

John  Purney,  or  Purvey,  was  an  active  preacher  like 
Ashton.  Knighton  describes  him  as  a  simple  priest  of  grave 
aspect  and  behaviour,  with  an  appearance  of  greater  sanctity 
than  others.  In  his  dress  and  habits  a  common  man ;  giving 
himself  no  rest  of  body,  he  was  unwearied  in  his  endeavours 
by  travelling  up  and  down,  to  persuade  the  people  and  bring 
them  over  to  his  views.  He  adds,  "  Being  an  invincible  disciple 
of  his  master,  John  Wickliff,  Purney  conformed  to  his  opinions, 
and  fearlessly  confirmed  them  like  an  able  executor.  For  that 
he  boarded  with  his  master  when  alive,  and  so  having  drunk 
more  plentifully  of  his  instructions,  he  more  abundantly  sucked 
them  in,  and  always,  even  to  his  dying  day,  as  an  inseparable 
companion,  followed  both  him  and  his  opinions  and  doctrines, 
being  unwearied  in  his  labours  and  endeavours  to  propagate 
them."  Walden  calls  him,  "  the  library  of  the  Lollards,  and 
the  glosser  (annotator)  upon  Wickliff." 

Purney  was  curate  to  Wickliff  during  the  latter  abode  of  the 
Reformer  at  Lutterworth.  He  is  supposed  to  have  written  the 
prologue  to  the  English  bible  which  has  by  some  been  attri- 
buted to  his  master,  an  extract  from  which  will  be  found  in 
the  following  pages.  It  is  also  conjectured,  that  to  his  care 
we  are  indebted  for  a  considerable  part  of  the  homilies  of 
Wickliff  which   have   been   preserved.     He  was  afterwards 


Repingdon,  Purney,  Swinderhy.  5 

imprisoned  by  Arundel,  and  by  tortures  induced  to  recant  at 
Paul's  Cross,  in  1396.  A  small  living-  was  then  given  to  him. 
He  is  mentioned  in  Thorpe's  examinations  as  living  in  confor- 
mity to  the  manners  of  the  world.  But  his  conscience  did  not 
allow  him  to  pursue  this  course.  He  was  imprisoned  again  in 
1421,  by  archbishop  Chichely,  and  is  supposed  to  have  died  in 
confinement. 

Knighton  mentions  several  other  active  Lollards;  among 
them  was  William  Swinderby.  He  was  originally  a  hermit. 
Coming  to  Leicester  he  preached  against  the  corruptions  of 
the  age,  particularly  reproving  the  pride  and  vanity  of  females, 
until,  as  we  are  told,  "  the  good  and  grave  women,  as  well  as 
the  bad,  threatened  to  stone  him  out  of  the  place !"  He  then 
addressed  the  merchants  and  rich  men,  denouncing  those  who 
neglected  heavenly  riches  for  worldly  wealth ;  so  often  dwelling 
thereon,  that,  as  the  Romish  chronicler  remarks,  had  not  the 
divine  clemency  interposed,  he  had  driven  some  honest  men  of 
the  town  into  despair !  Swinderby  then  became  a  recluse,  but 
after  a  short  time  resumed  his  preaching,  directing  his  dis- 
courses against  the  errors  and  vices  of  popery.  Knighton,  of 
course,  stigmatizes  his  doctrines  as  erroneous,  but  adds,  "  He 
so  captivated  the  affections  of  the  people,  that  they  said  they 
never  had  seen  or  heard  any  one  who  so  well  explained  the 
truth."  Being  excommunicated,  and  forbidden  to  preach  in 
any  church  or  churchyard,  he  made  a  pulpit  of  two  millstones 
in  the  high-street  of  Leicester,  and  there  preached  ^'  in  con- 
tempt of  the  bishop."  "  There,"  says  Knighton,  "  you  might 
see  throngs  of  people  from  every  part,  as  well  from  the  town  as 
the  country,  double  the  number  there  used  to  be  when  they 
might  hear  him  lawfully."  Swinderby  was  cited  to  appear 
before  the  bishop  of  Lincoln,  when  he  was  convicted  of  heresy 
and  errors,  for  which  it  is  said,  "  he  deserved  to  be  made  fuel 
for  the  fire."  Many  of  his  hearers  had  accompanied  him,  and 
lamented  his  danger,  but  the  duke  of  Lancaster  being  at  Lincoln 
interposed  in  his  behalf;  he  was  allowed  to  escape  upon  promis- 
ing to  recant  his  opinions,  and  publicly  acknowledging  them 
to  be  errors.  He  afterwards  settled  at  Coventry,  where  he 
preached  and  taught  with  greater  success  than  before.  Wal- 
singham,  another  Romish  historian,  says,  that  the  multitude 
raged  in  his  behalf,  so  as  to  deter  the  bishop  of  Lincoln  from 
further  measures  against  him. 

Swinderby  then  retired  to  Herefordshire,  where  proceedings 
were  instituted  against  him  by  the  bishop  of  the  diocese,  in 
1391.  Fox  has  given  them  at  length  from  the  registers  of  the 
bishop.  They  show  that  Swinderby  taught  the  same  doctrines 
as  Wickliff",  and  was  active  in  preaching  the  truth.  One  of 
the  articles  against  him  states,  that  "  The  same  William,  un- 
mindful of  his  own  salvation,  hath  many  and  often  times  come 
into  a  certain  desert  wood,  called  Dorvallwood,  and  there,  in  a 
certain  chapel  not  hallowed,  or  rather  in  a  profane  cottage, 


6  The  Disciples  of  Wickliff, 

hath,  in  contempt  of  the  keys,*  presumed  of  his  own  rashness 
to  celebrate,  nay  rather  to  profanate."  He  was  also  accused 
of  similar  "  doings"  elsewhere.  Already  had  the  poor  Lollards 
resorted  to  village  worship  in  private  houses,  then  considered 
a  crime  worthy  of  death!  This  accusation  was  denied  by 
Swinderby  in  his  replies  to  the  articles  alleged  against  him, 
but  rather  on  the  ground  of  the  facts  being  wrongly  stated, 
than  as  admitting  such  conduct  to  be  contrary  to  God's  law. 
From  the  registers  it  appears  that  Swinderby  being  cited 
to  appear  again,  absented  himself,  when  he  was  excom- 
municated. He  addressed  a  letter  to  the  parliament,  urging 
an  examination  into  the  errors  and  abuses  then  prevalent, 
but  no  particulars  are  recorded  of  the  subsequent  events  of 
his  life. 

Walter  Brute,  or  Britte,  was  a  layman.  He  studied  at 
Oxford,  and  graduated  there.  In  1360  he  opposed  the  favourite 
tenet  of  the  friars,  that  Christ  obtained  his  livelihood  by  beg- 
ging. He  was  of  the  diocese  of  Hereford,  where  he  was  accused 
of  heresy  in  October,  1391.  The  tenets  objected  to  him  are 
those  usually  attributed  to  the  Lollards.  He  was  also  accused 
as  a  favourer  of  Swinderby.  His  answers  were  clear  and 
decisive  as  to  his  belief,  that  he  approved  Swinderby's  answers, 
that  real  bread  remained  after  the  consecration  of  the  sacra- 
ment, and  that  the  pope  was  antichrist.  He  further  presented 
some  written  declarations  of  the  doctrines  he  held,  which  were 
entered  in  the  bishop's  register,  and  have  been  copied  by  Fox. 
They  present  an  interesting  record  of  his  sentiments,  extending 
to  thirty  folio  pages.  Some  extracts  will  be  found  in  the  present 
volume. 

It  appears  that  Brute  was  a  man  of  some  consequence,  from 
the  pains  taken  by  the  Romanists  to  bring  him  to  their  views: 
they  probably  were  more  earnest  on  account  of  his  descent  from 
the  ancient  Britons.  The  proceedings  lasted  for  two  years, 
when  after  an  examination  of  three  days'  continuance,  before  a 
number  of  prelates  and  other  ecclesiastics,  among  whom  was  his 
late  associate  Nicholas  Hereford,  Brute  made  a  submission  in 
general  terms,  which,  however,  did  not  imply  a  recognition  of 
the  errors  of  the  church  of  Rome.  The  register  also  contains 
a  letter  sent  to  Nicholas  Hereford  by  some  Lollard,  faithfully 
rebuking  his  apostasy.  Swinderby  and  Hereford  were  deemed 
of  sufficient  importance  for  royal  proclamations  to  be  issued, 
denouncing  them  by  name.  What  became  of  Brute  is  not 
known.  If  he  survived  till  the  persecutions  became  more  severe 
he  probably  perished  in  prison. 

Many  other  disciples  of  Wickliff  are  enumerated  by  Lewis 
and  Fox.  Among  them  was  Thomas  Thorpe,  whose  exami- 
nations are  an  important  document  in  the  history  of  the 
Reformation.     They  were  written  by  himself,  and  printed  by 

*  Or  ecclesiastical  authority. 


« 


Brute,  Thorpe,  7 

Tindal  and  Fox.  They  will  be  foijpd  in  the  present  selec- 
tion. The  Acts  and  Monuments  of  Fox  contain  interesting 
particulars  of  many  others  of  the  faithful  band  who  constituted 
the  church  of  Christ  in  England,  till  the  brighter  days  of  the 
Reformation  commenced.  To  insert  the  narratives  here  would 
make  the  present  work  a  martyrology  rather  than  a  collection 
of  the  writings  of  the  British  Reformers.  It  is,  however,  much 
to  be  regretted  that  they  are  so  little  known,  having  been 
almost  entirely  unnoticed  in  the  numerous  imperfect  extracts 
from  Fox  which  have  issued  from  the  press,  A  correct  reprint 
of  that  truly  national  work  is  most  desirable. 

The  industry  of  the  martyrologist  has  not  left  much  for  those 
who  come  after  him,  but  in  the  present  volume  will  be  found 
the  Lantern  of  Light,  a  piece  to  which  he  has  only  adverted  by 
name,  the  contents  of  which  will  amply  repay  the  perusal. 

We  have  now  to  take  a  brief  view  of  the  course  pursued  to 
suppress  the  English  Lollards. 

Of  this  period,  Milton  well  observes  in  his  discourse  of  the 
Reformation  in  England,  "When  I  recall  to  mind,  how  the 
bright  and  blissful  Reformation,  by  divine  power,  strook  through 
the  black  and  settled  night  of  ignorance  and  antichristian 
tyranny,  after  so  many  dark  ages,  wherein  the  huge  over- 
shadowing train  of  error  had  almost  swept  all  the  stars  out  of 
the  firmament  of  the  church,  methinks  a  sovereign  and  reviving 
joy  must  needs  rush  into  the  bosom  of  him  that  reads  or  hears ; 
and  the  sweet  odour  of  the  returning  gospel,  imbathe  his  soul 
with  the  fragrancy  of  heaven.  Then  was  the  sacred  bible 
sought  out  of  the  dusty  corners,  where  profane  falsehood  and 
neglect  had  thrown  it ;  the  schools  opened ;  divine  and  human 
learning  were  raked  out  of  the  embers  of  forgotten  tongues ; 
the  princes  and  cities  came  trooping  apace  to  the  newly  erected 
banner  of  salvation ;  the  martyrs,  with  the  unresistable  might 
of  weakness,  shaking  the  powers  of  darkness,  and  scorning  the 
fiery  rage  of  the  old  red  dragon." 

The  doctrines  of  the  truth  were  so  widely  diffused,  at  the 
time  of  WicklifF's  decease,  that  the  Romish  ecclesiastics  found 
prompt  and  decisive  measures  alone  would  preserve  their  power. 
To  reformation  they  were  utterly  averse.  As  they  would  not 
relinquish  their  vices  and  errors,  the  only  course  was  to 
establish  their  authority  so  fully,  that  whatever  they  chose  to 
sanction  or  permit,  should  not  be  gainsaid.  The  dictates  of  the 
church  of  Rome  were  to  be  received  as  equal  in  authority  to 
the  faith  builded  on  Christ,  set  forth  in  the  scriptures ;  every 
opponent,  therefore,  of  the  papal  doctrines,  was  to  be  treated  as 
an  infidel,  and  as  an  enemy  to  Christianity. 

Various  measures  were  adopted  to  repress  the  obnoxious  doc- 
trines. As  early  as  1387,  commissioners  were  appointed  in  many 
parts  of  the  kingdom,  who  were  directed  to  search  for  and  seize 
the  books  and  tracts  of  WicklifF,  Hereford,  and  Ashton,  and  to 


8  The  Disciples  of  WicHif. 

send  them  up  to  the  council.  All  persons  were  forbidden  to 
defend,  maintain,  or  teach,  openly  or  privately,  the  opinions  set 
forth  in  those  books ;  or  to  keep,  copy,  buy,  or  sell  them,  under 
pain  of  imprisonment  and  forfeiture  of  all  their  property.  Many 
were  apprehended  in  consequence  of  these  measures,  and  com- 
pelled to  abjure,  or  to  suffer  imprisonment,  perhaps  death. 
Knighton,  however,  expresses  regret  that  these  edicts  were 
slowly  and  faintly  executed.  The  numerous  copies  of  portions 
of  Wickliff 's  writings  still  extant,  are  evidences  to  confirm  his 
statement  as  to  the  nonsuppression  of  the  Reformer's  writmgs, 
but  the  indisputable  authority  of  the  bishops'  registers  show 
that  very  active  exertions  were  made  against  the  Lollards. 

The  contest  between  the  English  government  and  the  papal 
court  was  still  kept  alive  by  the  encroachments  of  the  latter. 
This  encouraged  the  Lollards,  or  rather  those  who  were  the 
outward  adherents  of  Wickliff,  to  make  a  bold  attack  upon  the 
ecclesiastics.  A  parliament  was  held  in  1394,  at  which  they 
presented  twelve  articles  of  complaint.  These  chiefly  attacked 
the  power  and  profligacy  of  the  clergy,  but  the  more  gross 
errors  of  popery  were  also  adverted  to.  A  variety  of  small  sati- 
rical papers  exposing  these  errors  and  vices,  were  actively 
circulated.  The  clergy  were  much  alarmed  at  these  open 
proceedings.  They  sent  some  of  their  number  to  the  king,  then 
in  Ireland,  who  induced  him  to  return  without  delay.  He  sum- 
moned Clifford,  Latimer,  Montague,  and  others,  and  by  threats 
prevented  them  from  giving  encouragement  to  the  Lollards. 
The  pope  was  not  wanting  on  such  an  occasion.  He  addressed 
a  letter  to  the  king  and  prelates;  the  latter  were  especially 
admonished  that  they  must  no  longer  be  slothful,  but  must 
make  strenuous  efforts  "  to  root  out  and  destroy"  their  here- 
tical opponents. 

The  clergy,  in  truth,  did  not  deserve  these  reproaches. 
Courtney  had  been  active  in  his  proceedings,  and  Arundel,  who 
succeeded  to  the  primacy  in  1396,  followed  his  example. 
Immediately  after  his  accession,  he  held  a  council  at  London, 
when  eighteen  conclusions  taken  from  Wickliff's  Trialogus 
were  condemned.  By  order  of  the  prelate,  a  friar  named 
Woodford  drew  up  a  long  reply  to  the  opinions  thus  deduced 
from  the  writings  of  the  Reformer.* 

In  the  same  year,  a  royal  brief  was  directed  to  the  university 
of  Oxford,  directing  the  removal  of  all  Lollards  and  others  sus- 
pected of  heretical  pravity.  The  Trialogus  of  Wickliff  was  also 
to  be  examined,  that   the  errors  contained  therein  might  be 

*  It  is  printed  in  the  Fasciculus  Rerum.  The  date  at  the  conclusion  is 
1396,  but  some  passages  show  that  it  was  not  completed  till  the  com- 
mencement of  the  reign  of  Henry  IV.  Arundel's  occupation  of  the  see 
of  Canterbury  was  interrupted,  in  consequence  of  his  political  intrigues, 
till  the  accession  of  Henry  replaced  him  in  power.  He  attributed  his 
restoration  to  the  especial  interference  of  the  virgin  Mary  in  hia  behalf, 
and  ordered  new  acts  of  worship  to  her  honour! 


Proceedings  against  the  Lollards,  9 

pointed  out.  In  the  following-  year,  letters  patent  were  issued, 
forbidding  the  university  to  plead  any  exemption  to  the  pre- 
judice of  the  royal  authority,  or  in  favour  and  support  of  Lol- 
lards and  heretics.  Some  unvvilling-ness  to  proceed  against  the 
followers  of  Wickliff  probably  had  been  evinced,  for  archbishop 
Arundel  wrote  to  the  chancellor  that  he  was  informed  almost 
the  whole  university  was  touched  with  heretical  pravity.  To 
avert  the  dang-ers  consequent  upon  such  a  charge,  twelve  de- 
legates were  appointed,  who  from  fourteen  of  Wickliff's  tracts 
selected  three  hundred  conclusions  as  worthy  of  censure.  These 
they  sent  to  the  archbishop  and  the  convocation. 

A  darker  hour  was  at  hand,  although  the  civil  discords,  which 
terminated  in  the  dethronement  and  death  of  Richard  II., 
checked  the  proceedings  against  the  Lollards  for  a  brief  in- 
terval, and  the  accession  of  the  son  of  John  of  Gaunt,  their 
most  zealous  patron,  excited  hopes  of  protection.  These,  how- 
ever, were  speedily  disappointed.  Henry  IV.  was  a  usurper; 
he  felt  that  he  needed  the  support  of  the  Romish  clergy,  and  at 
once  entered  decisively  into  their  views.  In  his  first  message 
to  the  convocation,  October,  1399,  he  declared  that  he  never 
would  demand  money  from  them  except  in  the  most  urgent  ne- 
cessity :  he  also  promised  to  protect  their  immunities,  and  to 
assist  them  in  exterminating  heretics.  Arundel  and  the  eccle- 
siastics lost  no  time  in  availing  themselves  of  the  royal  dispo- 
sition in  their  favour.  In  the  next  parliament  a  law  was 
enacted,  at  the  instance  of  the  clergy,  forbidding  any  one  to 
preach  without  leave  of  his  diocesan,  and  ordaining  "  that 
none  should  from  thenceforth  preach,  hold,  teach,  or  instruct, 
openly  or  privily,  or  make  or  write  any  book  contrary  to  the 
Catholic  faith  or  determination  of  holy  church,  or  make  any 
conventicles  or  schools."  All  books  of  heresy  were  to  be  de- 
livered up  within  forty  days.  Whoever  offended  was  to  be 
arrested  by  the  diocesan,  proceeded  against  according  to  the 
canons,  to  be  kept  in  prison,  and  fined  at  the  discretion  of  the 
diocesan.  "If  he  refused  to  abjure,  or  relapsed,  he  was  to  be 
delivered  to  the  sheriff  or  chief  magistrate,  to  be  burned  alive, 
in  a  conspicuous  place,  for  the  terror  of  others !" 

Thus  the  liberties  and  immunities  of  the  Romish  clergy,  or 
in  other  words,  their  errors,  usurpations,  and  profligacies,  were 
protected  by  a  statute  which  constituted  them  sole  judges  in 
their  own  cause,  and  compelled  the  civil  power  to  put  to  death 
any  one  whom  they  might  denounce  as  differing  from  them- 
selves in  opinion !  It  is  unnecessary  to  say  that  such  measures 
evidently  originated  with  the  Romish  clergy ;  in  fact  this  law, 
though,  as  Fox  observes,  it  "  cost  many  a  Christian  man  his 
life,"  never  was  legally  enacted — it  was  the  act  of  the  king, 
the  nobility,  and  the  clergy,  without  the  concurrence  of  the 
commons. 

The  ecclesiastics  did  not  suffer  this  bloody  law  to  remain  an 

WICK.  DIS.  22 


10  The  Disciples  of  Wickliff, 

idle  letter.  During  the  session  wherein  it  was  enacted,  William 
Sawtree,  priest  of  St.  Osyths,  in  London,  was  condemned  for 
heresy,  chiefly  for  denying  the  doctrine  of  transubstantiation, 
and  refusing  to  worship  the  cross.  He  was  burned  alive  in 
Smithfield,  in  February,  1401,  and  was  the  first  of  the  noble 
band  who  sealed  the  truth  with  their  blood,  and  rejoiced  in  the 
flames,  in  the  metropolis  of  our  land. 

These  cruel  proceedings,  with  the  activity  used  by  Arundel 
against  the  doctrines  of  truth,  by  degress  repressed  the  outward 
manifestations  of  attachment  to  Wickliff"  or  his  opinions.  Titled 
and  distinguished  leaders  no  longer  appeared  among  the  Lol- 
lards, but  their  sentiments  were  entertained  in  secret  by  great 
numbers  in  almost  every  part  of  England.  In  Fox's  Acts  and 
Monuments  will  be  found  details  of  numerous  sufferers,  taken 
from  the  bishops'  ov/n  registers ;  and  many  documents  reprinted 
at  length  by  Wilkins,  show  both  the  cruelty  and  the  supersti- 
tion of  the  prelates  of  that  day.  While  the  Lollards  were  per- 
secuted with  additional  ceremonies  and  acts  of  worship  to  the 
virgin  and  saints.* 

The  principal  measures  which  followed  may  be  .  briefly 
noticed.  In  1408,  Constitutions  were  made  by  archbishop 
Arundel,  forbidding  any  one  to  call  in  question  what  the  church 
had  determined;  and  again  prohibiting  the  perusal  of  Wickliff''s 
writings.  Severe  measures  were  taken  to  clear  the  university 
of  Oxford  from  Lollards.  It  was  also  ordained,  "  that  no  one 
thereafter  should,  by  his  own  authority,  translate  any  text  of 
holy  scripture  into  English,  or  any  other  language,  by  way  of  a 
book,  little  book,  or  tract.f  And  that  no  such  publication  com- 
posed in  the  time  of  John  Wickliff",  or  since,  should  be  read, 
under  pain  of  excommunication,  until  approved  by  the  diocesan, 
or  a  provincial  council."  | 

In  the  preface  to  Arundel's  Constitutions,  the  pope  is  said  to 
carry  the  keys  of  eternal  life  and  eternal  death ;  and  to  be  the 
vicegerent  of  the  true  God,  to  whom  God  had  committed  the 
government  of  the  kingdom  of  heaven!    At  that  time  there 

*  Among  other  documents  may  be  mentioned  a  papal  bull,  in  1494, 
to  inquire  respecting  miracles  said  to  have  been  worked  by  Henry  VI. 
with  a  view  to  his  canonization!  The  expense,  more  than  1500  eolden 
ducats,  probably  interfered  with  this  design  to  make  a  saint  of  "  the 
meek  usurper."  A  manuscript  in  the  British  Museum  contains  a  list 
of  more  than  fifty  miracles  (so  called)  said  to  have  been  performed  by 
Henry! 

t  If  has  long  been  the  policy  of  the  church  of  Rome  to  impede  or 
prevent  translations  of  the  bible,  while  its  own  legends  are  freely  circu- 
lated in  many  languages.  The  lying  falsehoods  respecting  the  chapel  of 
Loretto  are  printed  for  the  convenience  of  pilgrims ;  they  are  provided 
even  in  such  languages  as  are  not  likely  to  be  called  for  by  many  pil- 
grims— as,  for  instance,  the  Welsh ! 

X  In  these  Constitutions  of  Arundel,  the  heretics  were  described  as  the 
tail  of  the  black  horse  in  the  apocalypse ! 


Proceedings  against  the  Lollards.  11 

were  two  popes,  each  of  whom  had  denounced  the  other  as 
a  child  of  Satan,  and  shortly  after  both  were  deposed  by  the 
council  of  Pisa  as  heretics  ! 

The  desire  to  diminish  the  unnecessary  wealth  of  the  eccle- 
siastics was  not  extinguished.  In  1409,  it  was  represented 
to  the  king  in  parliament,  that  if  the  estates  of  the  bishops, 
abbots,  and  priors,  which  they  spent  in  unnecessary  pomp  and 
luxury,  were  taken  away,  the  king  might  support  from  their 
revenues,  15  earls,  1500  knights,  6200  esquires,  and  100  hospi- 
tals, in  addition  to  those  which  then  existed ;  leaving  a  further 
surplusage  of  £20,000  yearly  to  the  king.  Nor  was  this  a 
vague  computation.  Various  abbeys  and  other  ecclesiastical 
endowments  were  enumerated,  amounting  to  322,000  marks 
yearly.*  In  addition  to  this  large  sum,  other  "  houses  of  re- 
ligion" possessed  endowments  sufficient  to  maintain  15,000 
priests.  Such  a  measure  was  not  listened  to  at  that  time. 
When  renewed  at  the  commencement  of  the  following  reign, 
the  prelates  engaged  Henry  V.  in  war  with  France,  to  divert 
his  attention  from  the  subject.  But  the  stone  was  loosened,  and 
a  hundred  and  twenty  years  after,  this  important  measure  re- 
specting the  ecclesiastical  revenues  was  partly  carried  into 
effect 

In  1411,  forty-five  articles,  attributed  to  WicklifT,  were  con- 
demned at  London  by  the  prelates  and  doctors.  The  first  of 
these  was,  that  the  substance  of  bread  and  wine  remain  in  the 
sacrament  of  the  altar. 

Henry  IV.  died  in  1413,  and  archbishop  Arundel  in  the  fol- 
lowing year ;  but  the  proceedings  against  the  Lollards  were 
urged  forward  with  still  greater  activity  by  Henry  V.  and 
primate  Chicheley.  In  1415,  enactments  yet  more  severe  were 
made.  All  officers  at  their  admission  were  ordered  to  take  an 
oath  to  destroy  LoUardy.  It  has  been  observed,  that  "  these 
wholesome  severities,"  or  "  pious  rigours,"  as  they  were  called, 
show  that  the  Romish  clergy  at  this  time  ceased  not  to  rage 
and  roar  after  Christian  blood,  like  roaring  lions.  Whosoever 
did  the  fault,  all  horrible  mischiefs  whatsoever  were  imputed  to 
the  poor  Lollards.  Lord  Cobham  was  one  of  the  first  victims 
of  this  reign. 

Further  active  measures  were  directed  in  1416,  whereby 
inquisitors  were  appointed  to  search  after  persons  suspected  of 
heresy ;  also  to  inform  against  all  who  asserted  heresies  or 
errors,  or  had  suspected  books,  or  "  who  differed  in  life  and  man- 
ners from  the  common  conversation  of  the  faithful."  What  that 
conversation  commonly  was,  is  sufficiently  shown,  not  only  by 
the  writings  of  Wickliff*,  but  by  the  public  documents  and 
histories  of  the  Romish  church  !  As  Lewis  observes,  "  Now  an 
inquisition  was  set  up  in  every  parish,  and  men  were  set  at 
variance  against  their  own  fathers  and   mothers  and  nearest 

*  A  mark  was  13s.  id. ;  equal  to  about  JC12  of  our  present  money. 


12  The  Disciples  of  WicUiff. 

relations.  So  that  often  a  man's  greatest  foes  were  those  of 
his  own  household.  Bishop  Longland's  registers,  a  century 
later,  show  sisters  and  brothers  detecting  their  own  brothers 
and  sisters,  the  husband  the  wife,  children  their  own  father  and 
mother,  the  parents  their  own  sons  and  daughters,  masters  and 
servants  accusing  each  other."  In  fact  every  bond  of  relative 
and  social  life  was  dissolved  by  these  measures ;  general  distrust 
became  prevalent.  Perhaps  much  of  the  proceedings  during 
the  civil  wars  of  York  and  Lancaster,  with  the  easy  transfer  of 
allegiance  from  "  the  meek  Henry,"  enthralled  by  the  priest- 
hood, may  be  attributed  to  the  deep  felt  abhorrence  excited  by 
these  persecutions. 

Lewis  continues,  "  But  though  these  barbarities,  so  reproach- 
ful to  the  Christian  name  and  religion,  terrified  men's  minds, 
and  forced  them  to  great  submission ;  yet  they  no  way  contri- 
buted to  alter  their  judgments  or  settle  their  belief  Nay, 
it  was  very  plain,  that,  though  by  authority  or  the  secular 
arm,  they  were  devoted  to  destruction,  the  Wickliffites  were 
oppressed  but  not  extinguished.  Though  it  was  made  more 
than  capital  to  have  even  a  line  of  Wickliff 's  writings,  there 
were  those  who  had  courage  enough  to  preserve  them,  although 
for  the  crime  of  having  them,  some  were  burned  alive  with  their 
little  books.  And,  indeed,  how  little  these  cruelties  served  to 
convince  men,  very  plainly  appeared,  when  at  the  Reformation, 
about  one  hundred  years  after,  these  restraints  were  moderated 
or  quite  taken  off.  The  whole  nation,  whatever  their  outward 
profession  was  before,  unanimously,  as  it  were,  embraced  these 
principles,  and  showed  themselves  very  earnest  in  their  de- 
fence. Although  we  are  now  unhappily  fallen  into  an  age  that 
has  lost  its  first  love,  and  is  so  generally  corrupted  both  in  prin- 
ciple and  practice,  as  to  suffer  the  opposition  then  made  to 
popish  tyranny  and  superstition  to  be  condemned,  and  the 
cruelties  used  to  force  men  to  approve  of  them,  to  be  palliated 
and  discredited."  *  The  details  of  these  cruelties  will  be  found 
in  the  martyrologists. 

In  1415,  the  council  of  Constance  sat,  when  the  articles  pre- 
pared by  the  Oxford  delegates  were  presented.  Forty-four 
conclusions  were  drawn  up,  said  to  be  found  in  Wickliff's 
writings,  which  were  condemned  as  false,  heretical,  and  erro- 
neous. He  was  declared  to  have  been  an  obstinate  heretic. 
His  bones  were  ordered  to  be  dug  up  and  cast  upon  a  dung- 
hill, if  they  could  be  separated  from  the  bones  of  the  faithful. 
This  sentence  was  not  executed  till  1428,  when  pope  Martin  V. 
sent  renewed  orders  to  Fleming,  bishop  of  Lincoln,  once  a  pro- 
fessed favourer  of  the  reformer's  doctrine !  The  bishop's  officers 
accordingly  took  the  mouldering  remains  from  the  grave,  where 

*  Lewis'  Life  of  Wickliff,  cli.  viii.  These  observations  were  written 
in  1719,  but  are  in  some  respects  applicable  at  the  present  day.  The  de- 
sire for  the  writings  of  the  Reformers  which  has  of  late  been  evinced,  is, 
however,  an  encouraging  circumstance. 


Proceedings  against  the  Lollards.  13 

they  had  quietly  lain  for  more  than  forty  years,  and  burned 
them !  The  ashes  were  cast  into  an  adjoinino^  rivulet  called 
Swift.  As  Fuller  beautifully  observes,  "  This  brook  conveyed 
his  ashes  into  the  Avon ;  Avon  into  Severn ;  Severn  into  the 
narrow  seas,  they  into  the  main  ocean.  And  thus  the  ashes  of 
Wickliffare  the  emblem  of  his  doctrine,  which  now  is  dispersed 
all  the  world  over." 

Cliicheley  held  the  primacy  till  1443.  The  extent  of  his 
scriptural  knowledge  appears  from  a  decree,  in  which  he  speaks 
of  the  Lord's  day  as  the  seventh  day  of  the  week,  on  which 
God  rested  after  the  work  of  creation !  Although  he  did  not 
so  much  delight  in  the  open  execution  of  heretics  as  his  pre- 
decessor, several  martyrs  were  committed  to  the  flames,  and 
he  was  not  less  active  in  using  other  means  of  extermination. 
Some  faint  attempts  at  outward  reformation  were  made,  but 
these  were  scarcely  more  than  nominal.  A  commission,  of  this 
nature,  granted  by  archbishop  Bourchier,  in  1455,  speaks  of 
many  of  the  clergy  as  ignorant  and  illiterate,  profligate,  neg- 
ligent of  their  cures,  while  they  strolled  about  the  country 
with  abandoned  females,  spending  their  revenues  in  luxury  and 
debauchery.  During  this  period  the  error  of  transubstantiation 
was  farther  established  in  England  by  the  withholding  of  the 
cup  from  the  laity.  These  documents,  and  others  referred  to  in 
the  present  sketch,  will  be  found  in  Wilkins's  Concilia.  On 
the  accession  of  Edward  IV.,  in  1462,  he  obtained  the  support 
of  the  clergy  by  granting  them  a  charter  of  immunity,  whereby 
all  civil  magistrates  were  forbidden  to  take  any  notice  of 
treasons,  murders,  rapes,  robberies,  thefts,  or  other  crimes  com- 
mitted by  archbishops,  bishops,  priests,  deacons,  or  any  person 
in  holy  orders.  What  must  have  been  the  general  character 
of  a  class  of  men  who  could  desire,  or  even  accept,  such  im- 
munities 1  What  would  have  been  the  reply  of  Wickliff"  and 
his  associates,  had  such  privileges  been  offered  to  them  T  Nor 
was  this  all ;  it  was  referred  to  the  clergy  at  all  times,  to  decide 
whether  any  person  claiming  exemption  was  of  their  number 
or  not !  Many  purchased  holy  orders  when  accused  of  crimes 
they  had  committed,  and  thus  escaped  with  impunity.  The 
ruling  ecclesiastics  were,  as  might  be  supposed,  lenient  in  the 
punishment  of  vice  among  the  clergy,  while  the  fate  of  bishop 
Pecock,  and  others,  shows  how  little  favour  was  extended  to 
those  who  differed  as  to  views  of  doctrine. 

Edward  IV.  addressed  letters  to  the  university  of  Oxford, 
urging  the  suppression  of  Wickliff*'s  and  Pecock's  doctrines. 
This  letter,  with  the  reply  of  the  university,  are  among  arch- 
bishop Parker's  manuscripts  in  the  library  of  Corpus  Christi 
College,  Cambridge.  The  former  is  printed  in  the  present  col- 
lection. 

Morton  succeeded  to  the  archbishopric  of  Canterbury  in  1486. 
He  called  a  synod  for  the  reformation  of  the  manners  of  the 
clergy,  but  his  efforts  were  mostly  directed  against  irregularities 
22* 


14  The  Disciples  of  Wichliff. 

in  dress — the  preachers  of  the  order  of  St.  John  were  censured, 
but  it  was  for  reproving  the  vices  of  the  clergy  in  their  ser- 
mons !  That  there  was  occasion  for  them  to  do  so  is  evident 
from  a  bull  of  Innocent  VIII.  in  1490,  grievously  complaining 
of  the  dissolute  lives  of  the  monastic  orders  in  England.  Mor- 
ton's admonitory  letter  to  the  abbot  of  St.  Alban's  shows  that 
the  monks  were  most  detestable  miscreants.  This  primate, 
finding  his  journeys  to  London  impeded  by  the  ruinous  state  of 
Rochester  bridge,  granted  remission  of  the  punishment  incurred 
for  sins  for  a  certain  term,  to  all  who  assisted  in  repairing  it! 
Still  there  were  many  in  the  land  who  bowed  not  to  Baal,  as 
appears  from  the  records  of  martyrs  suffering  at  the  close  of 
this  century,  and  in  the  early  years  of  the  next. 

During  the  unsettled  state  of  affairs  in  the  middle  of  the  fif- 
teenth century,  we  do  not  find  that  many  had  suffered  publicly 
for  the  truth ;  as  Fuller  observes,  "  The  very  storm  was  their 
shelter,  and  the  heat  of  these  intestine  commotions  cooled  the 
persecutions  against  them."  Towards  its  close  the  scenes  of 
persecution  were  renewed.  The  annals  of  martyrdom  then  be- 
come more  full;  they  present  numerous  records  of  suffering. 

The  divine  judgments  might  well  be  expected  to  fall  heavily 
upon  a  land  where  evil  so  much  abounded ;  where  the  doctrines 
of  the  truth  had  been  so  plainly  set  forth  and  rejected ;  and 
where  the  blood  of  the  followers  of  Christ  was  so  freely  shed. 
Judgments  came  upon  England.  Famine,  pestilence,  and  war, 
foreign  and  domestic,  depopulated  the  country  to  a  terrific 
extent.  This  is  proved  by  parliamentary  enactments,  and  the 
testimony  of  eye-witnesses  to  the  ruined  villages,  uncultivated 
fields,  and  decayed  towns.  There  is  good  reason  to  believe 
that  the  whole  population  of  England  and  Scotland,  at  the 
termination  of  the  civil  wars  of  York  and  Lancaster,  did  not 
amount  to  three  millions!  Rich  and  powerful  families  ex- 
perienced sudden  reverses ;  those  who  had  revelled  at  home  in 
pomp  and  luxury,  were  seen  begging  their  bread  in  foreign 
lands.  We  may  easily  suppose  the  misery  of  the  lower  classes, 
where  neither  person  nor  property  were  secure.*  Yet  such 
times  are  described  by  Romish  historians  of  the  present  day, 
with  unblushing  effrontery,  as  days  of  happiness  in  England, 
almost  equalling  the  golden  ages  of  poetic  fiction !  But  it 
may  be  asked,  wherein  were  they  superior  to  preceding  cen- 
turies or  to  those  that  have  followed  ? — They  were  the  reverse, 
as  appears  from  the  public  documents  of  the  Romish  ecclesi- 

*  The  civil  power  in  the  dark  ages  was  xinable  to  preserve  public  peace. 
This  led  to  deadly  feuds,  and  pretexts  for  plunder  were  easily  found  where 
sufficient  power  existed.  The  council  of  Clermont  ordered  that  all  vio- 
lence should  be  suspended  from  sunset  on  Wednesday  to  sunrise  on  Mon- 
day, calling  it  the  truce  of  God.  Grateful,  indeed,  were  the  people  at 
large  for  an  enactment  by  which  they  passed  so  large  a  portion  of  the 
week  in  peace,  instead  of  being  in  peril  ever>'  hour.  ^The  scenes  which 
took  place  on  the  other  two  days  and  nights  of  the  week,  may  be  better 
supposed  than  described. 


^ 


Dr,  Colet.  IS 

astics  themselves,  which  have  been  preserved.  We  know 
from  divine  authority  that  the  poor  will  never  cease  from  out 
of  the  land ;  in  the  mysterious  but  wise  dispensations  of  pro- 
vidence, much  outward  suffering  will  exist  at  all  times  in  this 
world  of  sin  and  sorrow,  and  true  history  never  yet  has  record- 
ed a  people  as  prosperous  or  happy,  when  sinning  as  a  nation 
against  the  Most  High,  or  when  suffering  under  divine  judg- 
ments deservedly  sent  upon  their  country. 

In  the  following  pages  will  be  found  some  pieces  relative  to 
the  Lollards,  and  the  proceedings  of  their  oppressors  during 
the  fifleenth  century.  Among  the  most  valuable  are  the  his- 
tory of  lord  Cobham  and  the  examinations  of  Thorpe.  The 
Lantern  of  Light  will  also  be  read  with  interest,  as  a  produc- 
tion of  the  immediate  followers  of  the  Reformer.  Other  pieces 
in  this  volume  carry  us  to  that  period  when  the  light  of  the 
German  reformation  shone  upon  the  plants  which  had  sprung 
up  from  the  seeds  so  widely  sown  by  Wickliff. 


Meanwhile,  as  in  former  ages,  the  operations  of  divine  grace 
were  not  limited  to  any  one  class  of  men.  Although  the  Lol- 
lards were  the  main  instruments  of  diffusing  the  truth,  and  of 
preparing  the  way  for  the  English  Reformation  of  the  sixteenth 
century,  there  were  some,  even  within  the  Romish  church  in 
England,  who  loved  the  Saviour,  and  looked  to  him  alone  for 
salvation ;  and  others  who  opposed  the  cruel  persecutions  urged 
forward  by  their  associates. 

A  brief  specimen  of  the  first  of  these  will  be  found  in  the 
extract  from  the  writings  of  Walter  Hilton,  a  monk  who  lived 
soon  after  Wickliff,  Of  the  latter  class  was  bishop  Pecock, 
whose  melancholy  history  shows  us  one  of  tliose  who  allow 
their  prejudices  or  connexions  to  lead  them  to  oppose  and  keep 
aloof  from  the  real  followers  of  Christ,  on  account  of  outward 
differences,  while  they  are  inwardly  convinced  of  the  religious 
truths  they  maintain,  and,  there  is  ground  to  hope,  partakers 
of  like  precious  faith. 

Another  and  still  more  valuable  character,  connected  with 
the  church  of  Rome,  but  in  reality  a  forerunner  of  the  Refor- 
mation, was  Dr.  John  Colet  ;  a  narrative  respecting  him  is 
given  by  Fox,  with  which  this  sketch  of  the  disciples  of  Wick- 
liff and  the  precursors  of  the  British  Reformers  may  be  con- 
cluded. 

"  About  this  time,  a.  d.  1.519,  died  doctor  John  Colet ;  to 
whose  sermons  the  known  men  (or  Lollards)  about  Bucking- 
hamshire, had  great  mind  to  resort.  After  he  came  from  Italy 
and  Paris,  he  first  began  to  read  the  epistles  of  St.  Paul  openly 


16  Dr,  Colet. 

in  Oxford,  instead  of  Scotus  and  Thomas  Aquinas.  From 
thence  he  was  called  by  the  king  and  made  dean  of  Paul's ; 
where  he  preached  much  to  great  auditories  of  the  king's  court, 
the  citizens,  and  others.  His  diet  was  frugal,  his  life  upright, 
in  discipline  he  was  severe.  So  that  his  canons,  because  of 
their  straiter  rule,  complained  that  they  were  made  like  monks. 
The  honest  and  honourable  state  of  matrimony  he  ever  pre- 
ferred before  the  unchaste  singleness  of  priests.  At  his  din- 
ner, commonly  was  read  either  some  chapter  of  St.  Paul,  or  of 
Solomon's  Proverbs.  He  never  used  to  sup.  And  although 
the  blindness  of  that  time  carried  him  away  after  the  common 
errors  of  popery,  yet  in  ripeness  of  judgment  he  seemed  to  in- 
cline from  the  common  manner  of  that  age.  The  orders  of 
monks  and  friars  he  fancied  not.  Neither  could  he  greatly 
favour  the  barbarous  divinity  of  the  school  doctors,  as  of  Sco- 
tus, but  least  of  all  of  Thomas  Aquinas.  Insomuch  that  when 
Erasmus,  speaking  in  praise  of  Thomas  Aquinas,  commended 
him  that  he  had  read  many  old  authors,  and  had  written  many 
new  works,  to  prove  and  to  know  his  judgment,  Colet,  suppos- 
ing that  Erasmus  meant  good  faith,  burst  out  in  great  vehe- 
mence, saying,  'What  tell  you  me  of  the  commendation  of 
that  man,  who  except  he  had  been  of  an  arrogant  and  pre- 
sumptuous spirit,  would  not  define  and  discuss  all  things  so 
boldly  and  rashly ;  and  also  except  he  had  been  rather  worldly 
minded  than  heavenly,  would  "never  have  so  polluted  Christ's 
whole  doctrine  with  man's  profane  doctrine,  in  such  sort  as  he 
hath  done.' 

"  The  bishop  of  London  at  that  time  was  Fitzjames,  aged  no 
less  than  eighty ;  who,  bearing  long  grudge  and  displeasure 
against  Colet,  with  other  two  bishops  taking  his  part,  like  to 
himself,  complained  against  Colet  to  archbishop  Warham. 
The  complaint  was  divided  into  three  articles.  The  first  was 
for  speaking  against  worshipping  of  images.  The  second  was 
about  hospitality,  for  that  he  in  treating  upon  the  place  of  the 
gospel,  '  Feed,  feed,  feed,'  John  xxi.  when  he  had  expounded 
the  two  first,  for  feeding  with  example  of  life  and  with  doc- 
trine, in  the  third,  which  the  schoolmen  expound  for  feeding 
with  hospitality,  he  left  out  the  outward  feeding  of  the  belly, 
and  applied  it  another  way.  The  third  crime  wherewith  they 
charged  him,  was  for  speaking  against  such  as  used  to  preach 
only  by  bosom  sermons,*  declaring  nothing  else  to  the  people, 
but  as  they  bring  in  their  papers  with  them.  Which,  because 
the  bishop  of  London  then  used  much  to  do,  for  his  age,  he  took 
it  as  spoken  against  him,  and  therefore  bare  him  this  displea- 
sure. The  archbishop,  more  wisely  weighing  the  matter,  and 
being  well  acquainted  with  Colet,  so  took  his  part  against  his 
accusers,  that  he  at  that  time  was  rid  out  of  trouble. 

*  Written  sermons,  carried  about  in  the  bosoms  of  the  preachers. 


Dr.  Colet.  17 

"William  Tindal,  in  his  book  answering  master  More,  testi- 
fies that  the  bishop  of  London  would  have  made  dean  Colet  a 
heretic  for  translating  the  Paternoster  into  English,  had  not  the 
archbishop  of  Canterbury  holpen  the  dean ! 

"  But  yet  the  malice  of  bishop  Fitzjames  ceased  not ;  he  prac- 
tised how  to  accuse  Colet  unto  the  king.  The  king  (Henry  VIII.) 
was  preparing  for  war  against  France.  Whereupon  the  bishop, 
with  his  coadjutors,  taking  occasion  upon  certain  words  of  Colet, 
wherein  he  seemed  to  prefer  peace  before  any  kind  of  war,  were 
it  ever  so  just,  accused  him  therefore.  And  upon  Good  Friday, 
Dr.  Colet,  preaching  before  the  king,  treated  of  the  victory  of 
Christ,  exhorting  all  Christians  to  fight,  under  the  standard  of 
Christ,  against  the  devil ;  adding  moreover  what  a  hard  thing  it 
was  to  fight  under  Christ's  banner,  and  that  all  they  who  upon 
private  hatred  or  ambition  took  weapon  against  their  enemy  one 
Christian  to  slay  another,  such  did  not  fight  under  the  banner  of 
Christ,  but  rather  of  Satan ;  and  therefore  concluding  his  mat- 
ter, he  exhorted  that  Christian  men  in  their  wars  would  follow 
Christ  their  Prince  and  Captain,  in  fighting  against  their  enemies, 
rather  than  the  example  of  Julius  or  Alexander,  &c.  The  king, 
fearing  lest  by  his  words  the  hearts  of  his  soldiers  might  be 
withdrawn  from  his  war,  took  Colet,  and  talked  with  him  alone 
in  his  garden  walking.  His  enemies  thought  now  that  Colet 
must  be  committed  to  the  Tower,  and  waited  for  his  coming 
out.  But  the  king  with  great  gentleness  entertaining  Dr.  Colet, 
bidding  him  familiarly  to  put  on  his  cap,  in  long  courteous  talk 
much  commended  his  learning  and  integrity  of  life,  agreeing 
with  him  in  all  points,  only  he  required  him,  for  that  the  rude 
soldiers  should  not  rashly  mistake  that  which  he  had  said,  more 
plainly  to  explain  his  words  and  mind  in  that  behalf,  which  after 
he  did  ;  and  so  after  long  communication  and  great  promises, 
the  king  dismissed  Colet  with  these  words,  saying,  '  Let  every 
man  have  his  doctor  as  him  liketh  ;  this  shall  be  my  doctor,' 
and  so  departed.  Whereby  none  of  his  adversaries  durst  ever 
trouble  him  after  that  time. 

"Among  many  other  memorable  acts  left  behind  him,  he 
erected  a  worthy  foundation  of  the  school  of  Paul's ;  I  pray  God 
the  fruits  of  the  school  may  answer  the  foundation,  for  the 
cherishing  of  youth  in  good  letters.  He  provided  a  sufficient 
stipend  as  well  for  the  master  as  for  the  usher,  whom  he  willed 
rather  to  be  appointed  out  of  the  number  of  married  men,  than 
of  single  priests  with  their  suspected  chastity.  The  first  master 
of  the  school  was  William  Lily." 

Dr.  Colet  was  born  in  London,  a.  d.  1466.  He  was  of  Mag- 
dalen-college, Oxford,  and  held  various  ecclesiastical  prefer- 
ments, but  his  wealth  was  chiefly  patrimonial.  Some  of  his 
writings  have  been  preserved  ;  the  principal  is  a  faithful  sermon 
preached  before  the  convocation  in  1511. 


DECLARATIONS 
OF  WALTER   BRUTE. 

A.  D.  1391. 

The  examinations  of  Walter  Brute,  or  Britte,  extend  to 
considerable  length.  Fox  has  printed  them  in  his  Acts  and 
Monuments,  from  the  registers  of  the  bishop  of  Hereford. 
They  exhibit  the  accusations  of  his  enemies,  and  his  written 
replies.  These  accusations  principally  consist  of  allegations 
that  he  opposed  the  power  and  usurpations  of  the  Romish 
ecclesiastics,  he  also  preached  from  holy  Scripture,  he  ex- 
posed the  errors  of  transubstantiation,  and  taught  that  the 
pope's  pardons  and  other  devices  of  the  ecclesiastics  could 
not  profit  for  the  salvation  of  souls.  The  greater  part  of 
Brute's  answers  relate  to  points  which  now  would  little  in- 
terest the  reader,  but  some  extracts  may  be  given  that  re- 
fer to  the  more  important  doctrines  taught  by  Wickliff  and 
his  followers.  After  recording  the  accusations,  and  stating 
the  substance  of  some  verbal  communications  with  the  ac- 
cused, which  statements  contain  numerous  misrepresenta- 
tions, the  register  proceeds. 

"  At  the  last,  AValter  Brute  did  present  and  cause  to  be 
presented  to  us,  at  divers  places  and  times  assigned  by  us 
to  the  same  Walter,  to  answer  to  the  former  conclusions  and 
articles,  divers  scrolls  of  paper,  written  with  his  own  proper 
hand,  for  his  answers  to  the  same  articles  and  conclusions 
above  written;  he  partly  appearing  by  his  own  self,  before 
us  sitting  in  our  judgment  seat,  and  partly  by  his  messen- 
gers, specially  appointed  to  that  purpose;  of  which  scrolls, 
the  tenour  does  follow  in  order,  word  by  word,  on  this  man- 
ner. 

"  In  the  name  of  the  Father,  and  of  the  Son,  and  the 
Holy  Ghost.  Amen.  I  Walter  Brute,  sinner,  layman,  hus- 
bandman, and  a  Christian  of  the  Britons,  having  my  offspring 
of  the  Britons,  both  by  my  father's  and   mother's  side,* 

*  An  instance  of  the  strong  national  feeling  which  even  to  that 
day  existed  amongst  the  Britons,  appears  in  one  passage  of  Brute's 
declarations.  He  says,  that  from  Scriptures,  (which  he  quotes,)  it 
appears  most  probable  to  him,  that  "  Antichrist  shall  be  destroyed  by 
the  most  mighty  persons  of  the  Gentiles,  through  the  sword  of  the 
word  of  God."  He  then  states,  that  amongst  the  Gentiles  there  have 
been  none  more  strong  than  the  Britons,  either  in  body  or  in  faith, 
and  refers  to  history  in  proof  of  the  first;  that  they  were  never 
18 


Walter  Brute, — His  two  cases.  19 

have  been  accused  to  the  bishop  of  Hereford,  that  I  did  err 
in  many  matters  concerning  the  catholic  Christian  faith; 
by  whom  I  am  required  that  I  should  write  an  answer  in 
Latin  to  all  those  matters.  Whose  desire  I  will  satisfy  to 
my  power,  protesting  first  of  all,  before  God  and  before  all 
the  world,  that  like  as  it  is  not  my  mind,  through  God's 
grace,  to  refuse  the  known  truth,  for  any  reward  greater  or 
smaller,  yea,  be  it  ever  so  big,  nor  yet  for  the  fear  of  any 
temporal  punishment;  even  so  it  is  not  my  mind  to  main- 
tain any  erroneous  doctrine  for  any  commodity's  sake.  And 
if  any  man,  of  what  state,  sect,  or  condition  soever  he  be, 
will  show  me  by  the  authority  of  the  sacred  Scripture,  or 
by  probable  reason  grounded  in  the  sacred  Scripture,  that 
I  err  in  my  writings  or  sayings,  I  will  humbly  and  gladly 
receive  his  information.  But,  as  for  the  bare  words  of  any 
teacher,  Christ  only  excepted,  I  will  not  simply  believe,  ex- 
cept he  shall  be  able  to  establish  them  by  the  truth  of  ex- 
perience, or  of  the  Scripture.  Because  that,  in  the  holy 
apostles  elected  by  Christ,  there  hath  been  found  error  by 
the  testimony  of  the  holy  Scripture;  because  that  Paul  him- 
self doth  confess  that  he  rebuked  Peter,  for  that  he  was 
worthy  to  be  rebuked,  Galatians,  the  2d  chapter.  There 
have  been  errors  found  in  the  holy  doctors,  that  have  been 
before  us,  as  they  themselves  confess  of  themselves.  And 
oftentimes  it  falleth  out,  that  there  is  error  found  in  the 
teachers  in  our  age;  who  are  of  contrary  opinions  among 
themselves,  and  some  of  them  sometimes  determine  one 
thing  for  truth,  and  others  condemn  the  self-same  thing  to 
be  heresy  and  error.  Which  protestation  premised,  I  will 
here  place  two  suppositions  or  cases  for  a  ground,  and  a 
foundation  of  all  things  that  I  shall  say,  out  of  which  I 
would  gather  two  probable  conclusions  established  upon  the 
same,  and  upon  the  sacred  Scripture.  By  which  conclu- 
sions, when  they  shall  be  declared,  it  shall  plainly  appear 
what  my  opinion  and  judgment  is  concerning  all  matters 
that  I  am  accused  of.  But  because  I  am  ignorant  and  un- 
learned, I  will  get  me  under  the  mighty  defences  of  the 
Lord :  O  Lord,  I  will  remember  thine  only  righteousness. 

overcome  but  by  their  own  sedition,  or  treason,  or  when  weakened 
by  pestilence  and  famine.  And  that  "  by  no  tribulation  could  they 
be  compelled  to  forsake  the  faith."  (See  History  of  the  Church  of 
Christ,  vol.  iii.  p.  52,  et  seq.)  He  adds,  "  By  these  things  it  may 
plainly  appear,  why  at  this  time,  rather  than  in  time  past,  this  mat- 
ter is  stirred  up;  and  wliy  in  this  kingdom,  rather  than  in  other 
kingdoms,  the  calling  of  the  Gentiles  is  treated  of,  to  the  verifying 
of  the  gospel,  through  the  disclosing  of  antichrist." 


20  Walter  Brute* — His  Declarations. 

"  I.  God  the  Father  Ahuighty  uncreate,  the  Maker  of  hea- 
ven and  earth,  hath  sent  his  Son,  that  was  everlastingly  be- 
gotten, into  this  world,  that  he  should  be  incarnated  for  the 
salvation  and  redemption  of  mankind — who  was  conceived 
by  the  Holy  Ghost,  everlastingly  proceeding  from  the  Fa- 
ther and  the  Son,  and  was  born  of  Mary  the  virgin,  to  the 
end  that  we  might  be  born  anew.  He  sutTered  passion  under 
Pontius  Pilate  for  our  sins,  laying  down  his  life  for  us,  that 
we  should  lay  down  our  life  for  our  brethren.  He  was  cruci- 
fied, that  we  should  be  crucified  to  the  world,  and  the  world 
to  us.  He  was  dead,  that  he  might  redeem  us  from  death, 
by  purchasing  for  us  forgiveness  of  sins.  He  was  buried, 
that  we,  being  buried  together  with  him  into  death  by  bap- 
tism, and  that  we  being  dead  to  sins,  should  live  to  right- 
eousness. He  descended  into  hell,  thereby  delivering  man 
from  thraldom,  and  from  the  bondage  of  the  devil,  and  re- 
storing him  to  his  inheritance,  which  he  lost  by  sin.  The 
third  day  he  rose  from  the  dead,  through  the  glory  of  his 
Father,  that  we  also  should  walk  in  newness  of  life.  He 
ascended  up  to  the  heavens,  to  which  nobody  hath  ascend- 
ed, saving  he  that  descended  from  heaven,  even  the  Son  of 
man  which  is  in  heaven.  He  sitteth  at  the  right  hand  of 
God  the  Father  Almighty,  until  his  enemies  are  made  his 
footstool;  he,  being  in  ver}^  deed  so  much  better  than  the 
angels,  as  he  hath  obtained  by  inheritance  a  more  excel- 
lent name  than  they.  From  thence  he  shall  come  to  judge 
the  quick  and  the  dead,  according  to  their  works,  because 
the  Father  hath  given  all  judgment  to  the  Son.  In  whose 
terrible  judgment  we  shall  rise  again,  and  shall  all  of  us 
stand  before  his  judgment  seat,  and  receive  joy,  as  well 
bodily  as  spiritually,  for  ever  to  endure,  if  we  are  of  the 
sheep  placed  at  the  right  hand  ;  or  else  punishment  both 
of  body  and  soul,  if  we  shall  be  found  amongst  goats, 
placed  on  the  left  hand,  &c. 

"  II.  Jesus  Christ  the  Son  of  God,  very  God  and  very  man, 
a  king  for  ever,  by  establishing  an  everlasting  kingdom, 
breaking  to  powder  all  the  kingdoms  of  the  world,  Daniel  ii. 
a  priest  for  ever  after  the  order  of  Melchisedec,  whereby 
also  he  is  able  evermore  to  save  such  as  by  him  come  unto 
God,  and  always  liveth  to  entreat  for  us,  Heb.  vii.  He, 
offering  one  sacrifice  for  our  sins,  hath  made  perfect  for  ever 
by  one  oblation  those  that  be  sanctified,  Heb.  x.  Being  the 
Wisdom  that  cannot  be  deceived,  and  the  Truth  that  cannot  be 
uttered,  he  hath  in  this  world  taught  the  will  of  the  Godhead 


Of  Antichrist.  21 

of  his  Father,  which  will  he  hath  in  work  fulfilled,  to  the 
intent  that  he  might  faithfully  instruct  us;  and  hath  given 
the  law  of  charity  to  be  observed  by  his  faithful  people,  which 
he  hath  written  in  the  hearts  and  minds  of  the  faithful,  with 
the  finger  of  God,  where  is  the  Spirit  of  God,  searching 
the  inward  secrets  of  the  Godhead.  Wherefore  his  doctrine 
must  be  observed  above  all  other  doctrines,  whether  of 
angels  or  of  men,  because  that  he  could  not  or  would  not 
err  in  his  teaching.  But  in  men's  doctrine  there  oftentimes 
is  error;  and  therefore  we  must  forsake  their  doctrines,  if 
cloakedly  or  expressly  they  are  repugnant  to  the  doctrine  of 
Christ.  Men's  doctrines  being  made  for  the  people's  profit 
must  be  allowed  and  observed,  so  that  they  are  grounded 
on  Christ's  doctrine,  or  at  least  not  repugnant  to  his  words." 
Brute  then  proceeds  at  considerable  length  to  argue  that 
"  If  the  high  bishop  of  Rome,  calling  himself  the  servant 
of  the  servants  of  God,  and  the  chief  vicar  of  Christ  in  this 
world,  does  make  and  maintain  many  laws  contrary  to  the 
gospel  of  Jesus  Christ,  then  is  he  of  those  that  have  come  in 
Christ's  name,  saying,  I  am  Christ,  and  have  seduced  many 
a  one,  as  appears  by  the  testimony  of  our  Saviour,  Matt.  xxiv. 
and  he  is  the  idol  of  desolation  sitting  in  the  temple  of 
God."  He  then  cites  many  passages  of  Scripture  that  refer 
to  antichrist,  and  describe  the  spiritual  Babylon,  which 
latter  he  says  is  the  city  of  Rome,  if  she  allow  the  traditions 
of  antichrist,  and  disallow  Christ's  holy  commandments  and 
Christ's  doctrine. 

The  bishop  of  Hereford  objected  to  this  writing  as  too 
short  and  obscure,  and  required  Brute  to  write  more  plainly 
and  at  large.     He  complied,  prefacing  as  follows. 

"  Reverend  father,  forsomuch  as  it  seemeth  to  you  that 
my  motion  in  my  two  suppositions  or  cases,  and  in  my  two 
conclusions,  is  too  short  and  somewhat  dark;  I  will  gladly 
now  satisfy  your  desire,  according  to  my  small  learning, 
by  declaring  the  same  conclusions.  In  opening  whereof,  it 
shall  plainly  appear,  what  I  do  judge  in  all  matters  that  I 
am  accused  of  to  your  reverence;  desiring  you  first  of  all, 
that  your  discretion  would  not  believe  that  I  do  enterprize 
of  any  presumption  to  handle  the  secrets  of  the  Scriptures, 
which  the  holy,  and  just,  and  wise  doctors  have  left  unex- 
pounded.  It  is  not  unknown  to  many,  that  I  am  in  all 
points  far  inferior  to  them,  whose  holiness  of  life  and  pro- 
foundness in  knowledge  is  manifold  ways  allowed.     But 

WICK.  DIS.  23 


22  Walter  Brute. — His  Declarations. 

as  for  mine  ignorance,  and  multitude  of  sins,  they  are  to 
myself  and  others  sufficiently  known;  wherefore  I  judge 
not  myself  worthy  to  unloose  or  to  carry  their  shoes  after 
them.  Do  you  therefore  no  otherwise  deem  of  me,  than  I 
do  of  mine  own  self.  But  if  you  shall  find  any  goodness 
in  my  writings,  ascribe  it  to  God  only;  who  according  to 
the  multitude  of  his  mercy  doth  sometimes  reveal  those 
things  to  idiots  and  sinners,  which  are  hidden  from  the  holy 
and  wise,  according  to  this  saying :  I  will  praise  and  con- 
fess thee,  O  Father,  for  that  thou  hast  hidden  these  things 
from  the  wise  and  prudent,  and  hast  disclosed  them  to  the 
little  ones.  Even  so,  O  Father,  because  it  hath  thus 
pleased  thee.  And  in  another  place;  I  am  come  to  judg- 
ment in  this  world,  that  they  which  see  not,  may  see,  and 
that  they  which  see,  may  be  made  blind.  And  Paul  saith, 
that  God  hath  chosen  the  weak  things  of  the  world,  to  con- 
found the  mighty,  that  no  man  shall  boast  in  himself,  but 
that  all  men  should  give  the  honour  to  God." 

Brute  then  quotes  various  passages  of  the  Bible.  He 
brings  them  forward  with  much  caution,  refuting  the  things 
that  have  been  "  applied  unfitly  to  the  imagined  antichrist, 
and  not  truly  grounded  upon  the  Scripture."  He  enters 
into  various  explanations  and  calculations  deduced  from  the 
periods  mentioned  in  prophecy,  and  points  out  the  pope,  as 
proving  by  his  conduct,  that  his  laws  are  opposed  to  the 
gospel  of  Christ,  and  therefore  he  is  antichrist.  These  argu- 
ments Brute  enforces,  by  showing  that  the  law  of  Christ  is 
charity,  which  is  the  perfect  love  of  God  and  Christ,  and 
quoting  the  words  of  our  Lord.  "  Christ  being  demanded  of 
a  certain  doctor  of  the  law.  What  is  the  greatest  command- 
ment in  the  law?  answered,  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind.  That  is  the  principal  and  greatest  commandment. 
And  as  for  the  second  it  is  like  unto  this ;  Thou  shalt  love 
thy  neighbour  as  thine  own  self  In  these  two  command- 
ments, doth  the  whole  law  and  the  prophets  depend.  Also 
the  words  of  our  Lord,  John  vii.  xiii.  and  xv.  All  manner 
of  things  therefore  that  ye  would  that  men  should  do  to 
you,  the  same  also  do  you  unto  them.  For  this  is  the  law 
and  the  prophets. — And,  Now  do  I  say  unto  you,  I  give 
you  a  new  commandment,  that  you  should  love  each  other; 
as  I  loved  you,  in  like  manner  that  you  also  should  love 
one  another.  In  this  shall  all  men  know  that  you  are  my 
disciples,  if  you  shall  have  love  one  towards  another. — And, 


Of  Christian  Charity.  23 

This  is  my  commandment,  that  you  love  together  as  I  have 
loved  you.  Greater  love  than  this  hath  no  one,  that  a  man 
should  give  his  hfe  for  his  friends."  Brute  also  quotes  1 
Peter  iv.  8—11.  James  ii.  8,  9.  12.  14,  15.  17.  1  John  hi. 
11.  14.  16.  18.  iv.  7—12.  19—21.  Rom.  xiii.  8—10.  1 
Cor.  xiii.  1—3.  Gal.  v.  13,  14.  Eph.  iv.  1—3.  v.  1,  2. 
Phil.  i.  27.  30.  ii.  1—4.  Col.  iii.  12—16.  1  Thess.  iv.  9, 
10.  Having  thus  firmly  grounded  his  arguments  on  Scrip- 
ture, Brute  proceeds  thus, 

"  Out  of  all  these  and  many  other  places  of  the  Holy 
Scripture  it  sufficiently  appears,  that  the  law  of  Christ  is 
charity;  neither  is  there  any  virtue  commanded  of  Christ, 
or  any  of  his  apostles,  to  be  observed  of  the  faithful  people, 
but  it  cometh  out  of  charity,  or  else  doth  nourish  charity. 

"  The  law  is  given  by  Moses,  and  the  truth  by  Christ. 
Christ  came  not  to  unloose  the  law  and  the  prophets,  but  to 
fulfil  them.  But  yet  many  things  were  lawful,  and  might 
have  been  observed  in  the  time  of  the  law,  which  in  the 
time  of  grace  must  not  be  observed.  And  many  things 
were  unlawful  to  them  that  were  under  the  law,  which  in 
the  time  of  grace  are  lawful  enough.  After  what  sort  then 
he  did  not  loose  the  law,  but  did  fulfil  it,  it  is  necessary  to 
declare,  for  those  things  which  hereafter  must  be  said.  For 
amongst  Christians  many  things  are  judged  to  be  lawful, 
because  in  the  former  testament  in  the  law  they  were  law- 
ful ;  and  yet  they  are  expressly  contrary  to  Christ's  gospel. 
But  the  authors  of  such  things  argue  and  reason  thus; 
Christ  came  not  to  loose  the  law  or  the  prophets.  Now 
after  what  sort  he  did  not  unloose  them,  it  is  manifest  by 
the  Holy  Scripture.  The  law  given  by  Moses  was  written 
on  tables  of  stone,  to  declare  the  hardness  of  the  people's 
heart  towards  the  love  of  God,  or  of  Christ.  But  Christ 
hath  written  his  law  in  the  hearts  and  in  the  minds  of  his, 
that  is  to  say,  the  law  of  perfect  love  of  God,  and  of  Christ. 
Which  law  whosoever  observeth,  he  doth  observe  the  law 
of  Moses,  and  doth  much  greater  works  of  perfection,  than 
were  the  works  of  the  law.  Thus  therefore  were  the  mo- 
rals of  the  old  law  fulfilled  in  the  law  of  charity  of  Christ, 
and  not  unloosed ;  because  they  are  much  more  perfectly 
observed,  than  by  the  Jews.  This  I  say,  if  the  Christians 
do  observe  the  commandments  of  Christ  in  such  sort,  as  he 
commanded  the  same  to  be  observed.  Christ  hath  fulfilled 
the  laws  moral  of  the  Old  Testament,  because  that  the  mo- 
rals and  judicials  were  ordained,  that  one  person  should  not 


24  Walter  Brute. — His  Declarations. 

do  injury  to  another,  and  that  every  man  should  have  that 
which  is  his  paid  him.  Now  they  that  are  in  charity,  will 
do  no  injury  to  others,  neither  do  they  take  other  men's 
goods  away  from  them.  Nay,  it  seeketh  not  her  own 
things.  For  charity  seeketh  not  the  things  that  are  her 
own.  Wherefore,  by  a  stronger  reason,  much  less  ought  it 
to  seek  for  other  men's  goods.  And  when  as  the  judicials 
and  morals  were  ordained,  Christ  did  not  by  the  works  of 
the  law  justify  the  believers  in  him,  but  by  grace  justified 
them  from  their  sins.  And  so  did  Christ  fulfil  that  by  grace 
which  the  law  could  not  by  justice. 

"  Paul  to  the  Romans  declares  in  a  godly  discourse,  and 
to  the  Galatians  likewise,  that  none  shall  be  justified  by  the 
works  of  the  law,  but  by  grace  in  the  faith  of  Jesus  Christ. 
As  for  the  morals  and  ceremonies  of  the  law,  as  circumcision, 
sacrifices  for  offences,  and  for  sins,  first  fruits,  tenths,  vows, 
divers  sorts  of  washings,  the  sprinkling  of  blood,  the  sprink- 
ling  of  ashes,  abstaining  from  unclean  meats,  which  are 
ordained  for  the  sanctifying  and  cleansing  of  the  people, 
from  sin,  no  nor  yet  the  prayers  of  the  priests,  neither  the 
preachings  of  the  prophets,  could  cleanse  a  man  from  his 
sin.  For  death  reigned  even  from  Adam  to  Moses,  and 
sin  from  Moses  to  Christ,  as  Paul  declares  to  the  Romans 
in  the  fifth  chapter.  But  Christ  willing  to  have  mercy  and 
not  sacrifice,  being  a  Priest  for  ever  after  the  order  of  Mel- 
chisedec,  and  a  High-Priest  of  good  things  to  come,  did 
neither  by  the  blood  of  goats,  or  calves,  but  by  his  own 
blood,  enter  in  once  into  the  holy  places,  when  as  everlasting 
redemption  was  found.  Neither  did  Jesus  enter  into  the 
holy  places  that  were  made  with  hands,  which  are  the  ex- 
amples of  true  things,  but  unto  the  very  heaven,  that  now 
he  may  appear  before  the  countenance  of  God  for  us.  Nor 
yet  did  he  so,  that  he  should  ofl^er  up  himself  oftentimes, 
as  the  high-priest  entered  into  the  holy  place  every  year 
with  strange  blood;  for  otherwise  he  must  needs  have 
suffered  oftentimes  since  the  beginning  of  the  world ;  but 
now  in  the  latter  end  of  the  world  hath  he  once  appeared, 
by  his  own  sacrifice,  for  the  destruction  of  sin.  And  like 
as  it  is  decreed  for  men  once  to  die,  and  afler  that  cometh 
judgment,  even  so  was  Christ  once  offered  up  to  consume 
away  the  sins  of  many.  The  second  time  shall  he  appear 
without  sin  to  the  salvation  of  such  as  look  for  him.  For 
the  law  having  a  shadow  of  good  things  to  come,  and  not 
the  very  image  or  substance  itself  of  the  things,  can  never 


The  Sacrifice  of  Christ,  25 

by  those  sacrifices  which  they  offer,  of  one  selfsame  sort 
continually  year  by  year,  make  them  perfect  that  come  unto 
it.  Otherwise  men  would  leave  off  offering,  because  that 
those  worshippers  being  once  cleansed,  should  have  no  more 
pain  of  conscience  for  sin  afterwards.  But  in  them  there  is 
remembrance  made  of  sins  every  year.  For  it  is  impossible 
that  by  the  blood  of  goats  and  bulls  sins  should  be  taken 
away.  Wherefore,  he,  entering  into  the  world,  doth  say, 
As  for  sacrifice  and  offering  thou  wouldest  not  have,  but  a 
body  hast  thou  framed  unto  me.  And  sacrifices  for  sin 
have  not  pleased  thee.  Then  said  I,  Behold,  I  come;  in 
the  head,  or  principal  part,  of  the  book  it  is  written  of  me, 
that  I  should  do  thy  will,  O  God.  Wherefore  he  said  be- 
fore, that  sacrifices,  oblations,  and  burnt  offerings  for  sin 
thou  wouldest  not  have ;  neither  were  those  things  pleasant 
to  thee  which  are  offered  according  to  the  law ;  then  said  I, 
Behold,  I  come,  that  I  may  do  thy  will,  O  God.  He  taketh 
away  the  first,  that  he  may  establish  that  which  followed.  In 
which  will  we  are  sanctified  and  made  Iioly,  by  the  offering 
up  of  the  body  of  Jesus  Christ  once.  And  verily,  every 
priest  is  ready  every  day  ministering,  and  oftentimes  offer- 
ing the  selfsame  sacrifices,  which  never  can  take  away  sins. 
But  this  man,  offering  one  sacrifice  for  sins,  doth  for  ever 
and  ever  sit  at  God's  right  hand,  looking  for  the  rest  to 
come,  till  that  his  enemies  are  placed  to  be  his  footstool. 
For  with  one  offering  hath  he  for  ever  made  perfect  those 
that  be  sanctified.  By  which  things  it  plainly  appeareth, 
that  Christ  by  one  offering  hath  cleansed  his  from  their 
sins;  who  could  not  be  cleansed  from  the  same  by  all  the 
ceremonies  of  the  law,  and  so  did  fulfil  that  which  the 
priesthood  of  the  law  could  not.  Wherefore,  only  the  morals 
and  judicials  he  fulfilled  by  the  law  of  charity,  and  by  grace; 
and  the  ceremonials,  by  one  offering  up  of  his  body  on  the 
altar  of  the  cross.  And  so  it  is  plain  that  Christ  fulfilled 
the  whole  law." 

Brute  then  refers  to  the  accusation  against  him,  that  he 
had  said  "  tithes  were  mere  alms,  and  in  case  the  curates 
shall  be  evil,  they  may  be  lawfully  bestowed  upon  others 
by  the  temporal  owners."  It  has  been  already  stated 
that  on  this  subject  much  was  objected  against  Wickliff 
and  his  followers;  it  need  not  be  here  noticed  fiirther 
than  to  say  that  Brute  urged,  that  if  priests  claimed  tithes 
under  the  authority  of  the  Mosaic  law,  they  were  bound  to 


26  Walter  Brute. — His  Declarations. 

conform  to  the  law  of  Moses  in  not  having  possessions  and 
lordships  among  their  brethren.  As  Fox  notes  in  the  mar- 
gin, "  He  proves  not  to  the  contrary,  but  that  tithes  are  due 
by  the  profitable  law  of  man  ;  although  not  by  the  ceremo- 
nial law  of  Moses."  Beyond  this  few  will  wish  to  go  at 
the  present  day. 

Brute  soon  leaves  this  subject;  he  then  treats  largely  of 
the  patience  and  long  suffering  of  Christ,  and  the  example 
therein  left  us  to  follow,  not  taking  away  the  lawfulness  of 
wars  in  case  of  necessity,  but  asking,  "  How  can  a  man  say 
that  they  may  lawfully  make  war  and  kill  their  brethren 
for  the  temporal  goods  which  peradventure  they  unjustly 
occupy,  or  unjustly  intend  to  occupy?"  He  adds,  "If  he  go 
forward  without  charity  to  make  war,  then  doth  he  evil,  and 
to  his  own  damnation."  This  brings  him  to  a  subject  then 
of  considerable  importance,  the  wars  or  crusades  stirred  up 
by  the  popes  against  infidels,  or  against  the  followers  of  the 
truth  who  opposed  their  mandates.  Brute  condemns  them 
in  strong  terms.  We  may  here  again  observe  the  marginal 
annotations  of  Fox.  "  This  proposition  of  Walter  Brute 
concerning  the  war  of  Christians  not  to  be  lawful,  is  not  to 
be  taken  universally,  but  in  particular  case  as  he  meaneth, 
which  is  this,  That  such  wars,  allowed  of  the  pope,  not  for 
the  necessary  defence  of  public  peace,  liberty,  and  the  safe- 
guard of  our  countries,  or  against  public  injuries  offered, 
but  only  to  go  and  kill  the  infidels,  because  they  believe  not, 
having  no  other  cause,  those  wars  of  the  pope  he  liketh  not." 

Brute  then  proceeds  to  declare  the  doctrine  of  Christian 
mercy.  By  this  rule  the  pope  and  his  clergy  are  tried,  and 
again  found  wanting.  He  here  evidently  speaks  not  of 
temporal  crimes,  but  of  what  were  called  spiritual  offences 
or  "  causes  of  religion,  which  the  pope  and  his  prelates  are 
wont  to  punish  with  death,  taking  many  times  for  tares 
that  which  indeed  is  pure  wheat."  (Fox,  margin.)  He  says, 

"  It  is  manifest,  that  Christ  will  have  mercy  showed  unto 
sinners,  even  unto  the  end  of  the  world,  and  will  have  them 
to  remain  mingled  with  the  good.  Lest  peradventure  when 
a  man  think eth  that  he  doth  right  well  to  take  away  the 
tares,  he  take  away  the  wheat.  For  how  great  a  sinner 
soever  a  man  be,  we  know  not  but  that  his  end  shall  be 
good,  and  that  in  the  end  he  shall  obtain  mercy  of  God. 
Neither  are  we  certain  of  the  time,  wherein  God  will  by 
grace,  judge  him  whom  we  abhor  as  a  sinner.  And  per- 
adventure such  a  one  shall  more  profit  after  his  conversion 


The  usurpations  of  the  Popes.  27 

in  the  church,  than  he  whom  we  think  to  be  just;  as  it 
came  to  pass  in  Paul.  And  if  God  justifieth  a  man  by- 
grace,  although  at  his  end,  why  darest  thou  be  so  bold  to  be 
his  judge,  and  to  condemn  him?  Yea,  rather,  although  a 
man  seem  to  be  obstinate  and  hardened  in  his  evil,  so  that 
he  is  not  corrected  by  a  secret  correction,  correct  him  be- 
fore one  alone;  if  he  do  not  receive  open  correction  being 
done  before  two  or  three  witnesses,  neither  passeth  upon  a 
manifest  correction  when  his  sin  is  made  known  unto  the 
church,  even  then  Christ  doth  not  teach  to  punish  such  a 
one  with  the  punishment  of  death.  Yea,  rather  he  saith.  If 
he  hearken  not  unto  the  church,  let  him  be  unto  thee  as  a 
heathen  and  a  publican." 

After  quoting  the  advice  of  St.  Paul,  1  Cor.  v.  Brute  says, 
"  Wherefore  they  do  ill  understand  Paul,  who  by  this  say- 
ing do  confirm  the  killing  of  men.  And  forsomuch  as 
heresy  is  one  of  the  most  grievous  sins,  for  a  heretic  lead- 
eth  men  in  errors,  whereby  they  are  made  to  stray  from 
faith,  without  which  they  cannot  be  saved,  it  doth  most  great 
hurt  in  the  church." 

Brute  then  shows  that  the  example  of  Peter  in  the  case 
of  Ananias  and  Sapphira  is  wrongly  applied  by  the  pa- 
pists, reminding  them  also  that  Peter  did  not  kill  Ananias 
and  his  wife,  nor  command  them  to  be  put  to  death,  but 
that  it  proceeded  of  God.  This  he  enforces  by  reference  to 
the  conduct  of  Peter  in  the  case  of  Simon  Magus. 

Brute  next  proceeds  to  show  how  falsely  the  pope's 
usurped  power  is  founded  upon  the  Scriptures, — that  Christ 
only  is  the  Head  of  the  church;  and  that  other  apostles 
had  like  power  with  Peter.  This  brings  him  to  consider  the 
popish  doctrine  of  absolution.    Here  he  says, 

"  As  concerning  the  judicial  authority  of  the  clergy  many 
things  are  written  thereof  in  the  canons  of  decrees,  greatly 
to  be  marvelled  at,  and  far  from  the  truth  of  the  Scripture. 
The  authors  of  the  canons  say,  That  Christ  gave  unto  the 
priests  judicial  power  over  sinners  that  confess  their  sins  unto 
them.  And  this  they  ground  upon  the  text  of  Christ;  I  will 
give  unto  thee  the  keys  of  the  kingdom  of  heaven,  and  what- 
soever thou  loosest,  &c.  Mat.  xvi.  19.  Andthesekeysofthe 
kingdom  of  heaven,  they  call  theJAjgivledge  to  discern,  and 
the  power  to  judge,  which  they  «|f  only  belongeth  to  the 
priests,  except  in  case  of  necessity ;  then  they  say  a  layman 


28  Walter  Brute. — His  Declarations. 

may  absolve  a  man  from  sin.  And,  as  touching  absolution 
they  say  there  are  three  things  to  be  required  on  the  sinners' 
part;  first,  hearty  contrition,  whereby  the  sinners  ought  to 
bewail  their  offending  of  God  through  sins ;  the  second  is, 
auricular  confession,  whereby  the  sinner  ought  to  show  un- 
to the  priest  his  sins,  and  the  circumstances  of  them ;  the 
third  is  satisfaction  through  penance  enjoined  unto  him  by 
the  priest  for  his  sins  committed.  And  of  his  part  that 
giveth  absolution  there  are  two  things,  say  they,  to  be  re- 
quired ;  that  is  to  say,  knowledge  to  discern  one  sin  from 
another,  whereby  he  ought  to  make  a  difference  of  sins,  and 
appoint  a  convenient  penance,  according  to  the  quantity 
of  the  sins.  The  second  is  authority  to  judge,  whereby  he 
ought  to  enjoin  penance  to  the  offender.  And  further  they 
say,  that  he  who  is  confessed  ought  with  all  humility  to 
submit  himself  to  this  authority,  and  wholly  and  voluntarily 
to  do  those  penances  which  are  commanded  him  by  the 
priest,  except  the  said  penance  be  released  by  a  superior 
power;  for  all  priests,  as  they  say,  have  not  equal  authority 
to  absolve  sins.  The  chief  priest,  whom  they  call  Peter's 
successor,  hath  power  fully  and  wholly  to  absolve.  But  the 
inferior  priests  have  power,  some  more,  some  less.  The 
more  as  they  are  near  him  in  dignity,  the  less  as  they  are 
further  from  the  degree  of  his  dignity. 

"  All  this  is  declared  by  process  in  the  decrees,  (Decret  de 
poenitentia)  but  not  by  the  express  doctrine  of  Christ,  or 
any  of  his  apostles.  For,  although  Christ  absolved  men 
from  their  sins,  I  do  not  find  that  he  did  it  after  the  manner 
of  a  judge,  but  of  a  Saviour.  For  Christ  saith,  God  sent 
not  his  Son  into  the  world  to  judge  sinners,  but  that  the 
world  should  be  saved  by  him,  John  iii.  Whereupon  he 
spake  unto  him  whom  he  healed  of  the  palsy.  Behold  thou 
art  made  whole,  go  thy  ways  and  sin  no  more.  And,  to  the 
woman  taken  in  adultery  Christ  said,  Woman,  where  be  thy 
accusers?  hath  no  man  condemned  thee?  She  said,  No 
man,  Lord.  To  whom  then  Jesus  thus  said.  No  more  will 
I  condemn  thee;  go  now  and  sin  no  more. 

"  By  which  words  and  deeds  of  Christ,  and  many  other 
places  of  the  Scripture,  it  appeareth,  he  was  not  as  a  judge 
at  his  first  coming,  to  punish  sinners  according  to  the 
quantity  of  their  offences;  but  that  day  shall  come  hereafter, 
wherein  he  shall  judge  all  men  according  to  their  works,  as 
in  Matt.  xxv.  where  he  saith,  When  the  Son  of  Man  shall 
come  in  his  majesty,  and  all  his  angels  with  him;  then 


Auricular  Confession.  29 

shall  he  sit  upon  the  seat  of  his  majesty,  and  all  nations 
shall  be  gathered  together  before  him,  and  he  shall  separate 
them  one  from  another,  as  a  shepherd  separateth  the  sheep 
from  the  goats,"  &c. 

Brute  then  disproves  the  popish  doctrine  that  children 
dying  unbaptized  shall  be  tormented  with  eternal  fire,  and 
proceeds  to  consider  the  things  which  the  canons  of  decrees 
affirm  to  be  requisite  for  the  remission  of  sins  of  those  that 
sin  after  baptism.  First,  auricular  confession;  his  exami- 
nation of  this  point  is  perhaps  the  most  able  that  we  have 
upon  the  subject  among  the  writings  of  the  Reformers. 

"  I  cannot  find  in  any  place  in  the  gospel,  where  Christ 
commanded  that  this  kind  of  confession  should  be  done 
unto  the  priest;  nor  can  I  find  that  Christ  assigned  any 
penance  unto  sinners  for  their  sins,  but  that  he  willed  them 
to  sin  no  more.  If  a  sinner  confess  that  he  hath  offended 
God  through  sin,  and  sorroweth  heartily  for  his  offences, 
minding  hereafter  no  more  to  sin ;  then  is  he  truly  repent- 
ant for  his  sin,  and  then  he  is  converted  unto  the  Lord.  If 
he  shall  then,  humbly  and  with  good  hope  crave  mercy  at 
God  and  remission  of  his  sins,  what  is  he  that  can  hinder 
God  to  absolve  that  sinner  from  his  sin?  And  as  God  ab- 
solveth  a  sinner  from  his  sin,  so  hath  Christ  absolved  many, 
although  they  confessed  not  their  sins  unto  the  priests,  and 
although  they  received  not  due  penance  for  their  sins.  And 
if  Christ  could  after  that  manner  once  absolve  sinners,  how 
is  he  become  now  not  able  to  absolve?  Except  some  man 
will  say  that  he  is  above  Christ,  and  that  his  power  is 
diminished  by  the  ordinances  of  his  own  laws.  How  were 
sinners  absolved  of  God  in  the  time  of  the  apostles,  and 
always  heretofore,  unto  the  time  that  these  canons  were 
made?  I  speak  not  these  things  as  though  confession  to 
priests  were  wicked ;  but  that  it  is  not  of  necessity  requisite 
unto  salvation.  I  believe  verily  that  the  confession  of  sins 
unto  good  priests,  and  likewise  to  other  faithful  Christians, 
is  good,  as  witnesseth  St.  James  the  apostle:  Confess  ye 
yourselves  one  to  another,  and  pray  ye  one  for  another,  that 
ye  may  be  saved :  for  the  continual  prayer  of  the  just  avail- 
eth  much.  Elias  was  a  man  that  suffered  many  things 
like  unto  you,  and  he  prayed  that  it  should  not  rain  upon 
the  earth,  and  it  rained  not  in  three  years  and  six  months. 
And  again  he  prayed,  and  it  rained  from  heaven,  and  the 
earth  yielded  forth  her  fruit.     This  kind  of  confession  is 


30  Walter  Brute, — His  Declarations. 

good,  profitable,  and  expedient.  For  if  God  peradventure 
heareth  not  a  man's  own  prayer,  he  is  helped  with  the  inter- 
cession of  others.  Yet  nevertheless  the  prayers  of  the 
priests  seem  too  much  to  be  extolled  in  the  decrees,  where 
it  treateth  of  penitence,  and  that  saying  is  ascribed  unto 
pope  Leo,  (Cap.  multiplex  misericordia  Dei,  &c.)  And  it 
followeth,  '  So  is  it  ordained  by  the  providence  of  God's 
divine  will,  that  the  mercy  of  God  cannot  be  obtained  but 
by  the  prayer  of  the  priests,'  &c.  The  prayer  of  a  good 
priest  doth  much  avail  a  sinner,  confessing  his  faults  unto 
him.  The  counsel  of  a  discreet  priest  is  very  profitable  for 
a  sinner,  to  give  the  sinner  counsel  to  beware  hereafter  to 
sin,  and  to  instruct  him  how  he  shall  punish  his  body  by 
fasting,  by  watching,  and  such  like  acts  of  repentance,  that 
hereafter  he  may  be  better  preserved  from  sin. 

"  After  this  manner  I  esteem  confession  to  priests  very  ex- 
pedient and  profitable  to  a  sinner.  But  to  confess  sins  unto 
the  priest,  as  unto  a  judge,  and  to  receive  of  him  corporal 
penance  for  a  satisfaction  unto  God  for  his  sins  committed  ; 
I  see  not  how  this  can  be  founded  upon  the  truth  of  the  Scrip- 
ture. For,  before  the  coming  of  Christ,  no  man  was  suffi- 
cient, or  able  to  make  satisfaction  unto  God  for  his  sins, 
although  he  suffered  ever  so  much  penance  for  his  sins. 
And  therefore  it  was  needful  that  He  who  was  without  sin, 
should  be  punished  for  sins,  as  witnesseth  Isaiah,  chap.  liii. 
where  he  saith.  He  took  our  griefs  upon  him,  and  our 
sorrows  he  bare.  And  again.  He  was  wounded  for  our 
iniquities,  and  vexed  for  our  wickedness.  And  again.  The 
Lord  put  upon  him  our  iniquity.  And  again.  For  the 
wickedness  of  my  people  have  I  stricken  him.  If  therefore 
Christ  through  his  passion  hath  made  satisfaction  for  our 
sins,  whereas  we  ourselves  were  unable  to  do  it;  then, 
through  him  have  we  grace  and  remission  of  sins.  How 
can  we  say  now,  that  we  are  sufficient  to  make  satisfaction 
unto  God  by  any  penance  enjoined  unto  us  by  man's  autho- 
rity, seeing  that  our  sins  are  more  grievous  after  baptism, 
than  they  were  before  the  coming  of  Christ?  Therefore,  as 
in  baptism  the  pain  of  Christ  in  his  passion  was  a  full 
satisfaction  for  our  sins,  even  so  is  it  after  baptism,  if  we 
confess  that  we  have  offended,  and  are  heartily  sorry  for 
our  sins,  and  minded  not  to  sin  again  afterwards, 

"  Hereupon  John  writeth  in  his  first  epistle,  chap.  i.  If 
we  say  we  have  no  sin,  we  deceive  ourselves,  and  the  truth 
is  not  in  us.     If  we  confess  our  sins,  God  is  faithful  and 


Confession  to  Priests,  31 

just,  he  will  remit  them,  and  cleanse  us  from  all  our  iniqui- 
ties. If  we  say  we  have  not  sinned,  we  make  him  a  liar, 
and  his  word  is  not  in  us.  My  well  beloved  children,  this 
I  write  unto  you  that  ye  sin  not;  but  if  any  man  sin,  we 
have  an  Advocate  with  the  Father,  Jesus  Christ  the  righ- 
teous, and  he  is  the  propitiation  for  our  sins,  and  not  for  our 
sins  only,  but  for  the  sins  of  the  whole  world.  Therefore 
we  ought  to  confess  ourselves  chiefly  unto  God,  even  from 
the  heart,  for  that  he  chiefly  doth  remit  sins ;  without  whose 
absolution  little  availeth  the  absolution  of  man.  This  kind 
of  confession  is  profitable  and  good.  The  authors  of  the 
canons  say,  that  although  auricular  confession  made  unto 
the  priest,  be  not  expressly  taught  by  Christ,  yet,  say  they, 
it  is  taught  in  that  saying  which  Christ  said  unto  the  dis- 
eased of  the  leprosy,  whom  he  commanded.  Go  your  ways 
and  show  yourselves  unto  the  priests,  because  as  they  say, 
the  law  of  cleansing  lepers,  which  was  given  by  Moses, 
signified  the  confession  of  sins  unto  the  priest.  And  where- 
as Christ  commanded  the  lepers  to  show  themselves  unto 
the  priests,  they  say,  that  Christ  meant,  that  those  who 
were  unclean  with  the  leprosy  of  sin,  should  show  their 
sins  unto  the  priests  by  auricular  confession.  I  marvel 
much  at  the  authors  of  the  canons ;  for  even  from  the  be- 
ginning of  their  decrees  unto  the  end,  they  ground  their 
sayings  upon  the  old  law,  which  was  the  law  of  sin  and 
death,  and  not,  as  witnesseth  Paul,  upon  the  words  of 
Christ,  which  are  spirit  and  life.  Christ  saith.  The  words 
which  I  speak  unto  you,  are  the  spirit  and  life.  They 
ground  their  sayings  in  the  shadow  of  the  law,  and  not  in 
the  light  of  Christ;  for  every  evil  doer  hateth  the  light,  and 
Cometh  not  into  it,  that  his  deeds  be  not  reproved;  but  he 
that  doth  the  truth  cometh  into  the  light,  that  his  works  may 
be  openly  seen,  because  they  are  done  in  God,  John  iii. 

"  Now  let  us  pass  to  the  words  that  Christ  spake  to  the 
leper,  who  said,  Lord,  if  thou  wilt,  thou  canst  make  me  clean. 
And  Jesus  stretching  forth  his  hand  touched  him,  saying,  I 
will,  be  thou  clean:  and  straightway  he  was  cleansed  of 
his  leprosy.  And  Jesus  said  unto  him.  See  thou  tell  no  man, 
but  go  and  show  thyself  to  the  priest,  and  offer  the  gift  that 
Moses  commanded  for  a  witness  of  these  things.  This 
gospel  witnesses  plainly,  that  the  diseased  of  the  leprosy 
were  cleansed  only  by  Christ,  and  not  by  the  priests,  neither 
did  Christ  command  the  leper  to  show  himself  unto  the 
priests,  for  any  help  of  cleansing  that  he  should  receive  of 


3^  Walter  Brute. — His  Declarations. 

the  priests,  but  to  fulfil  the  law  of  Moses  in  offering  a  sa- 
crifice for  his  cleansing,  and  for  a  testimony  unto  the  priests, 
who  always  of  envy  accused  Christ  as  a  transgressor  of  the 
law.     For  if  Christ,  after  he  had  cleansed  the  leper,  had 
licensed  him  to  communicate  with  others  that  were  clean, 
before  he  had  showed  himself  cleansed  unto  the  priests, 
then  might  the  priests  have  accused  Christ  as  a  transgressor 
of  the  law ;  because  it  was  a  precept  of  the  law,  that  the 
leper  after  he  was  cleansed,  should  show  himself  unto  the 
priests.    And  they  had  signs  in  the  book  of  the  law,  where- 
by they  might  judge  whether  he  were  truly  cleansed  or  not. 
If  he  were  cleansed,  then  would  the  priests  offer  a  gift  for 
his  cleansing;  and  if  he  were  not  cleansed,  then  would  they 
segregate*  him  from  the  company  of  others  that  were  clean. 
"  Seeing  every  figure  ought  to  be  assimuledf  unto  the 
thing  that  is  figured;  I  pray  you  then  what  agreement  is 
there  between  the  cleansing  of  lepers  by  the  law,  and  the 
confession  of  sins?    By  that  law  the  priest  knew  better  whe- 
ther he  were  leprous  than  he  himself  that  had  the  leprosy. 
In  confession,  the  priest  knows  not  the  sins  of  him  that  was 
confessed,  but  by  his  own   confession.     In  that  law  the 
priest  did  not  cleanse  the  leprous.     How  therefore  ought 
the  priests  now  to  cleanse  sinners  from  their  sin,  and  to  say 
that  without  them  they  cannot  be  cleansed?  In  that  law  the 
priest  had  certain  signs,  by  the  which  he  could  certainly 
know  whether  a  man  were  cleansed  from  his  leprosy  or  not. 
In  confession,  the  priest  is  not  certain  of  the  cleansing  of 
sins,  because  he  is  ignorant  of  his  contrition.    He  knoweth 
not  also  whether  he  wills  not  to  sin  any  more;  without  the 
which  contrition  and  granting  to  sin  no  more,  God  hath 
not  absolved  any  sinner.     And  if  God  hath  not  absolved  a 
man,  without  doubt  then  is  he  not  made  clean.     And  how 
then  is  confession  figured  under  that  law?    Doubtless  so  it 
seems  to  me,  under  the  correction  of  them  that  can  judge 
better  in  the  matter,  that  this  law  bears  rather  a  figure  of 
excommunication,  and  reconciliation  of  him  that  hath  been 
obstinate  in  his  sin,  and  is  reconciled  again.     For  so  it  ap- 
pears by  the  process  of  the  gospel,  that  when  the  sinner 
doth  not  amend  for  the  private  correction  of  his  brother,  nor 
for  the  correction  of  two  or  three,  neither  yet  for  the  public 
correction  of  the  whole  church;  then  is  he  to  be  counted 
as  a  heathen  and  a  publican,  and  as  a  certain  (or  confirmed) 
leper,  to  be  avoided  out  of  the  company  of  all  men.  Which 
*  Separate.  +  Like,  made  similar. 


The  Pope's  Absolutions.  33 

sinner,  notwithstanding,  if  he  shall  yet  repent,  is  then  to 
be  reconciled,  because  he  is  then  cleansed  from  his  obstinacy. 

"  But  he  which  pretends  himself  to  be  the  chief  vicar  of 
Christ,  and  the  high  priest,  saith  that  he  hath  power  to  ob- 
solve  a  poena  and  a  culpa*  Which  I  do  not  find  how  it  is 
founded  in  the  Scripture;  but  that  of  his  own  authority  he 
enjoins  to  sinners  penance  for  their  sins.  And  grant  that 
from  their  sins  he  may  well  absolve  them,  yet  from  the  pain 
which  they  call  a  poena,  he  does  not  simply  absolve,  as  in 
his  indulgences  he  promises.  But  if  he  were  in  charity, 
and  had  such  power  as  he  pretendeth,  he  would  suffer  none 
to  lie  in  purgatory  for  sin,  for  so  much  as  that  pain  far  ex- 
ceeds all  other  pain  which  we  suffer  here.  What  man  is 
there,  being  in  charity,  but  if  he  see  his  brother  to  be  tor- 
mented in  this  world,  if  he  may,  he  will  help  him  and  de- 
liver him  ?  Much  more  ought  the  pope  then  to  deliver  out 
of  pains  of  purgatory,  indifferently  as  well  rich  as  poor.+ 
And  if  he  sell  to  the  rich  his  indulgences,  double  wise,  yea 
triple  wise,  he  seduces  them.  First,  In  promising  them  to 
deliver  them  out  of  the  pain  from  whence  he  does  not, 
neither  is  able  to  deliver  them;  and  so  makes  them  falsely 
to  believe  that  which  they  ought  not  to  believe.  Secondly, 
He  deceives  them  of  their  money,  which  he  takes  for  his 
indulgences.  Thirdly,  He  reduces  them  in  this,  that  pro- 
mising to  deliver  them  from  pain,  he  induces  them  into 
grievous  punishment  indeed,  for  the  heresy  of  simony,  which 
both  of  them  do  commit,  and  therefore  both  are  worthy  of 
great  pain  to  fall  upon  them;  for  so  we  read  that  Jesus 
cast  out  buyers  and  sellers  out  of  his  temple.  Also  Peter 
said  unto  Simon,  the  first  author  of  this  heresy.  Thy  mo- 
ney, said  he,  with  thee  be  destroyed,  for  that  thou  hast 
thought  the  gift  of  God  to  be  possessed  for  money.  More- 
over, whereas  Christ  saith.  Freely  you  have  received,  freely 
give:  and  whereas  on  the  contrary,  the  pope  sells  that  which 
he  hath  taken;  what  doubt  is  there,  but  that  he  grievously 
deserves  to  be  punished,  both  he  that  sells  and  he  that  buys, 
for  the  crime  of  simony  which  they  commit.  Over  and 
besides,  by  many  reasons  and  authorities  of  the  Scripture  it 
may  be  proved,  that  he  doth  not  absolve  a  man  contrite  for 
his  sin,  although  he  do  absolve  him  from  the  guilt. 

"  But  at  this  I  marvel  me,  that  he  in  his  indulgences  pro- 
mises to  absolve  men  from  all  manner  of  deadly  sins,  and 
yet  cannot  absolve  a  man  from  debt ;  forasmuch  as  the  debt 

*  From  punishment  and  blame.  t  Mark  this. 

WICK.  DIS.  24 


S4  Walter  Brute, — His  Declarations. 

which  we  owe  to  God,  is  of  much  greater  importance  than 
is  the  debt  of  our  brother.  Wherefore  if  he  be  able  to  remit 
the  debt  due  to  God,  much  more  it  should  seem  that  he  is 
able  to  forgive  the  debt  of  our  brother ! 

"  Another  thing  there  is  that  I  marvel  at,  for  that  the 
pope  showeth  himself  more  strait  in  absolving  a  priest  for 
not  saying,  or  negligently  saying  his  matins,  than  for 
trangressing  the  commandment  of  God;  considering  that 
the  transgression  of  the  commandment  of  God  is  much 
more  grievous  than  the  breach  of  man's  commandment. 

"For  these  and  many  other  errors  concurring  in  this 
matter  of  the  pope's  absolutions;  blessed  be  God,  and 
honour  be  unto  him  for  the  remission  of  our  sins.  And  let 
us  firmly  believe  and  know,  that  He  doth  and  will  absolve 
us  from  our  sins,  if  we  are  sorry  from  the  bottom  of  our 
hearts  that  we  have  offended  him,  having  a  good  purpose 
and  will  to  offend  him  no  more.  And  let  us  be  bold  to  re- 
sort unto  good  and  discreet  priests,  who  with  wholesome 
discretion  and  sound  counsel  can  instruct  us  how  to  avoid 
the  corruption  of  sin  hereafter.  And  which,  because  they 
are  better  than  we,  may  pray  to  God  for  us  whereby  we  may 
both  obtain  sooner  the  remission  of  our  sins  past,  and  also 
may  learn  better  how  to  avoid  the  danger  of  sin  to  come."* 

*  The  doctrine  of  the  church  of  Rome  respecting  confession  and 
absolution,  as  confirmed  by  the  Council  of  Trent  in  the  sixteenth 
century,  is,  That  our  Lord  Jesus  Christ,  when  he  ascended  to  heaven, 
constituted  priests  to  be  his  vicars,  as  judges,  to  whom  the  judgment 
of  all  mortal  crimes  should  be  referred,  that  by  the  power  of  the  keys, 
they  may  pronounce  the  remission,  or  the  retaining,  of  tlie  guilt  of 
sin.  Therefore  it  behoves  penitents  to  declare  in  confession,  all  their 
mortal  sins,  which  can  be  ascertained  by  most  diligent  examination 
of  their  consciences,  even  thoughts  against  the  least  commandment. 
Sins  called  venial,  which  do  not  exclude  from  the  mercy  of  God,  may 
be  concealed  and  otherwise  expiated,  although  they  ought  to  be  re- 
vealed in  confession.  This  distinction  is  wholly  unscriptural,  (see 
Matt.  V.  19.  Gal.  iii.  10.  James  ii.  10,)  and  through  it  weak  minds 
are  often  enslaved  by  their  confessors,  while  by  the  casuistry  of  Ro- 
mish theologians,  most  flagrant  violations  of  the  commandments, 
even  murder  and  adultery,  are  often  represented  as  only  venial  trans- 
gressions. 

The  decree  of  the  Council  of  Trent  then  teaches  that  the  power  of 
the  keys  belongs  to  priests  only,  to  whom  is  committed,  "  not  merely 
a  naked  ministration  or  preaching  of  the  gospel,  or  declaration  of  the 
remission  of  sins,  but  a  judicial  act,  whereby  sentence  is  pronounced 
as  by  a  judge.  "  Therefore  the  penitent  must  not  flatter  himself  con- 
cerning his  faith,  so  as  to  think  that  on  account  of  his  faith  only,  he 
is  absolved  truly  and  in  the  sight  of  God,  if  there  be  no  contrition, 
or  the  intention  of  the  priest  to  absolve  him  be  wanting."  Heidegger 
(Tumulus  Concil.  Trident.)  well  observes,  "  Confession  is  the  band 
that  tieth  together  the  kingdom  of  the  papacy." 


On  the  Lord's  Supper.  35 

Walter  Brute  then  proceeds  to  the  matter  of  the  sacra- 
ments.    He  says, 

"  Touching  the  matter  of  the  sacrament  of  the  body  and 
blood  of  our  Lord  Jesus  Christ,  divers  men  have  divers 
opinions,  as  the  learned  know.  As  concerning  my  judg- 
ment upon  the  same,  I  firmly  believe  whatsoever  the  Lord 
Jesus  taught  implicitly  or  expressly  to  his  disciples,  and 
faithful  people,  to  be  believed.  For  he  is,  as  I  believe  and 
know,  the  true  Bread  of  God  which  descended  from  heaven, 
and  giveth  life  to  the  world.  Of  which  Bread  whosoever 
eateth,  shall  live  for  ever;  as  it  is  in  the  sixth  of  John  de- 
clared. Before  the  coming  of  Christ  in  the  flesh,  although 
men  did  live  in  body,  yet  in  spirit  they  did  not  live;  because 
all  men  were  then  under  sin,  whose  souls  thereby  were 
dead.  From  the  which  death,  no  man  by  the  law,  nor  with 
the  law  was  justified.  For  by  the  works  of  the  law  shall 
no  flesh  be  justified,  Gal.  ii.  And  again  in  the  same  epistle, 
chap,  iii.,  that  by  the  law  no  man  is  justified  before  God 
it  is  manifest.  For  the  just  man  shall  live  by  his  faith;  the 
law  is  not  of  faith ;  but  whosoever  hath  the  works  thereof, 
shall  live  in  them.  And  again,  in  the  same  chapter.  If  the 
law  had  been  given,  which  might  have  justified,  then  our 
righteousness  had  come  by  the  law.  But  the  Scripture  hath 
concluded  all  under  sin,  that  the  promise  might  be  sure  by 
the  faith  of  Jesus  Christ  to  all  believers.  Moreover,  before 
that  faith  came,  they  were  kept  and  concluded  all  under  the 
law,  until  the  coming  of  that  faith  which  was  to  be  revealed. 
For  the  law  was  our  schoolmaster  in  Christ  Jesus,  that 
we  should  be  justified  by  faith.  Also  the  said  Paul,  Rom.  v., 
saith.  That  the  law  entered  in  the  mean  time,  whereby  that 
sin  might  more  abound.  Where  then  sin  hath  more 
abounded,  there  hath  also  grace  superabounded ;  that  like 
as  sin  hath  reigned  unto  death,  so  that  grace  might  also 
reign  by  righteousness  unto  eternal  life,  through  Jesus 
Christ  our  Lord.  Whereby  it  is  manifest,  that  by  the 
faith  which  we  have  in  Christ,  believing  him  to  be  the  true 
Son  of  God  who  came  down  from  heaven  to  redeem  us  from 
sin,  we  are  justified  from  sin;  and  so  do  live  by  him  who 
is  the  true  bread  and  meat  of  our  souls.  And  the  bread 
which  Christ  gave  is  his  flesh,  given  for  the  life  of  the  world, 
John  vi.  For  he,  being  God,  came  down  from  heaven,  and 
being  truly  carnal  man,*  did  suffer  in  the  flesh  for  our  sins, 

*  Really  having  man's  nature. 


56  Walter  Brute. — His  Declarations. 

which  in  his  divinity  he  could  not  suffer.  Wherefore,  Uke 
as  we  believe  by  our  faith  that  he  is  true  God;  so  must  we 
also  believe  that  he  is  a  true  man.  And  then  do  we  eat  the 
bread  of  heaven,  and  the  flesh  of  Christ.  And  if  we  be- 
lieve that  he  did  voluntarily  shed  his  blood  for  our  redemp- 
tion, then  do  we  drink  his  blood.  And  thus,  except  we  eat 
the  flesh  of  the  Son  of  man,  and  shall  drink  his  blood,  we 
have  not  eternal  life  in  us;  because  the  flesh  of  Christ 
verily  is  meat,  and  his  blood  is  drink  indeed ;  and  whoso- 
ever eateth  the  flesh  of  Christ  and  drinketh  his  blood, 
abideth  in  Christ,  and  Christ  in  him,  John,  chap,  vi." 

The  subject  of  the  sacrament  of  the  altar  has  been  so 
fully  treated  by  Wickliff  and  other  reformers,  that  there  is 
no  occasion  to  give  the  arguments  of  Walter  Brute  upon  this 
head.  It  is  sufhcient  to  say  that  he  exposes  many  of  the 
errors  and  superstitions  of  the  church  of  Rome:  among 
them  he  censures  priests  who  bargain  to  sing  mass  for  souls 
departed,  thus  he  boldly  attacked  a  main  pillar  of  popery. 
Selling  of  prayer  he  notes  as  abominable,  and  says,  "  Many 
are  deceived  in  buying  or  selling  of  prayers,  as  in  the  buy- 
ing of  pardons  that  they  might  be  delivered  from  pain, 
when  commonly  they  pay  dearer  for  the  prayers  of  proud 
and  vicious  prelates,  than  for  those  of  devout  women  and 
devout  men  of  the  lay  people." 

Brute  proceeds  to  expose  the  covetousness  of  the  monas- 
tic orders,  and  writes  with  great  boldness  against  the  spiri- 
tual traffic  of  the  church  of  Rome.  He  appears  to  have 
anticipated  the  downfall  of  the  monastic  establishments  on 
account  of  their  abuses,  so  that  "  taking  away  of  temporali- 
ties from  the  clergy  shall  come  to  pass  for  the  multitude 
of  their  sins."  He  concludes  his  long  and  able  declarations 
in  the  following  words: — 

"  Thus,  reverend  father,  have  I  made  mine  answer  to  the 
matter  whereof  I  am  accused ;  beseeching  you  that  as  I 
have  been  obedient  to  your  desire,  and  that  even  as  a  son, 
declaring  unto  you  the  secrets  of  my  heart  in  plain  words, 
although  rudely,  so  I  desire  to  know  your  opinion.  And  I  crave 
your  fatherly  benevolence,  that  now  your  labour  may  be  for 
my  instruction  and  amendment,  and  not  to  accusation  and 
condemnation.  For  like  as  in  the  beginning  I  have  promised 
you,  that  if  any  man,  of  what  state,  sect,  or  condition  soever 
he  be,  can  show  me  any  error  in  any  of  my  writings,  by 
the  authority  of  Holy  Scripture,  or  by  any  probable  reason 


His  submission. — His  end  uncertain,  37 

grounded  on  the  Scriptures ;  I  will  receive  his  information 
willingly  and  humbly." 

Fox  proceeds,  "  After  all  the  aforesaid  things  were  exhi- 
bited and  given  by  Walter  Brute  unto  the  bishop  of  Here- 
ford, he  appointed  the  third  day  of  the  month  of  October, 
at  Hereford,  with  the  continuance  of  the  days  following,  to 
hear  his  opinion.  Which  day,  being  Friday,  1393,  Walter 
Brute  appeared  before  him,  sitting  in  commission  in  the  ca- 
thedral church  of  Hereford,  at  six  o'clock ;  having  for  his 
assistants,  divers  prelates  and  abbots,  and  twenty  bachelors 
of  divinity,  whereof  twelve  were  monks,  and  two  doctors  of 
the  law.  Amongst  these  was  Nicholas  Hereford,  formerly  a 
follower  of  WicklifF,  accompanied  with  many  other  prelates 
and  worshipful  men,  and  wise  graduates  in  sundry  faculties. 
Now  was  Walter  apposed*  of  his  writings  aforesaid,  and  the 
contents  therein.  Earnest  were  they  in  picking  out  of  those 
writings,  his  heresies,  and  in  showing  his  schisms,  sundry 
errors,  and  divers  other  things.  After  that  they  had  con- 
tinued all  that  day  and  the  two  days  following,  that  is, 
Friday,  Saturday,  and  Sunday,  in  their  informations  and 
examinations,  Walter  Brute  submitted  himself  to  the  deter- 
mination of  the  church,  and  to  the  correction  of  the  bishop, 
as  it  appears  in  a  scroll  written  in  the  English  tongue ;  the 
tenour  of  which  is  as  follows : — '  I,  Walter  Brute,  submit 
myself  principally  to  the  evangely  of  Jesus  Christ,  and  to 
the  determination  of  holy  church,  and  to  the  general  coun- 
cils of  holy  church.  And  to  the  sentence  and  determina- 
tion of  the  four  doctors  of  holy  writ,  that  is,  Augustine, 
Ambrose,  Jerome,  and  Gregory.  And  I  meekly  submit 
me  to  your  correction,  as  a  subject  ought  to  his  bishop.' 

"  Which  scroll  in  the  English  tongue,  Walter  Brute  read 
with  a  loud  and  intelligible  voice,  at  the  cross  in  the  church- 
yard on  Monday,  the  sixth  of  the  said  month  of  October, 
before  the  sermon  made  unto  the  people  in  presence  of  the 
bishop  of  Hereford  and  others  above  written,  also  other 
barons,  knights,  and  noblemen,  and  clergy,  and  a  great 
multitude  of  people.  After  which  reading  of  the  scroll, 
Thomas  Crawlay,  bachelor  of  divinity,  made  a  sermon 
unto  the  people,  and  took  for  his  theme  the  words  of  the 
apostle  to  ttie  Romans,  in  the  eleventh  chapter :  '  Be  not 
over  wise  in  your  own  conceits,  but  stand  in  fear,'  &c. 

"  Out  of  these  declarations  and  writings  of  Walter  Brute, 
*  Questioned. 
24* 


38  Walter  Brute. 

the  bishop  with  the  monks  and  doctors  gathered  and  drew 
certain  articles,  to  the  number  of  thirty-seven,  which  they 
sent  to  the  university  of  Cambridge  to  be  confuted,  unto 
two  learned  men,  master  Colwill,  and  master  Newton, 
bachelors  of  divinity.  Who  both  laboured  in  the  matter, 
to  the  uttermost  of  their  cunning,  in  replying  and  answer- 
ing to  the  said  thirty-seven  articles. 

"  Besides  them  also,  William  Woodford,  a  friar,  who 
wrote  likewise  against  the  articles  of  WicklifT,  labouring  in 
the  same  cause,  made  a  solemn  and  a  long  tractation, 
against  the  articles  of  the  said  Brute. 

"  What  after  this  became  to  this  Walter  Brute,  or  what 
end  he  had,  I  find  it  not  registered;  but  like  it  is,  that  he 
for  this  time  escaped.  Other  writings  I  find,  which  albeit 
they  bear  no  name  of  this  Walter,  nor  of  any  certain  au- 
thor, yet  because  they  are  in  the  same  register  adjoined  to 
the  history  of  him,  I  thought  fit  to  be  inserted.  Of  which 
one  was  a  letter  sent  to  Nicholas  Hereford  a  little  above 
specified;  who  being  at  the  first  a  great  follower  of  John 
Wickliff;  was  now  in  the  number  of  them  which  sat  upon 
this  Walter,  as  is  above  recorded." 

This  letter  is  given  by  Fox,  but  need  not  be  here  insert- 
ed, nor  another  which  follows,  written  under  the  name  and 
character  of  Lucifer,  prince  of  darkness,  addressed  to  the 
persecuting  prelates  of  the  popish  clergy,  in  which  their 
wicked  conduct  is  strongly  depictured,  and  they  are  highly 
praised  for  their  malpractices,  and  urged  to  go  forward  with 
increased  energy  in  wresting  the  Scriptures  and  persecut- 
ing the  Lollards  !*  The  followers  of  Wickliff  were  not  yet 
openly  put  to  death,  but  the  latter  part  of  this  advice  gives 
us  information  of  the  conduct  of  the  popish  prelates  of  that 
day.  "  If  any  man  preach  or  teach  otherwise  than  ye 
will,  oppress  them  violently  with  the  sentence  of  excommu- 
nication, and  by  your  censures  heaped  one  upon  another, 
by  the  consent  of  your  brethren.  Let  him  be  kept  in  a 
most  strait  prison,  and  there  tormented  till  he  die,  for  a 
terrible  example  to  all  such  as  confess  Christ.''^ 

^  Several  such  letters  are  found  among  the  writing-s  of  that  day; 
it  is  worth  noticing  that  they  probably  suggested  to  John  Banyan 
the  idea  of  the  epistles  from  Diabolus  and  his  princes  to  their  ad- 
herents in  Mansoul,  which  are  inserted  in  his  inimitable  treatise, 
the  Holy  War. 


THE   EXAMINATIONS 

OF    THE     CONSTANT    SERVANT     OF     GOD, 

WILLIAM    THORPE, 

BEFORE  ARCHBISHOP  ARUNDEL. 

Written  by  himself,  a.  d.  1407,  and  originally  printed  by  Wm.  Tindal. 


Next  comes  to  our  hands  the  worthy  history  of  master  William 
Thorpe,  a  valiant  warrior,  under  the  triumphant  banner  of  Christ, 
with  the  process  of  his  examinations  before  Thomas  Arundel,  arch- 
bishop of  Canterbury,  written  by  the  said  Thorpe,  and  storied  by  Iiis 
own  pen,  at  the  request  of  his  friends,  as  by  his  own  words  in  the 
process  hereof  may  appear.  In  whose  examination,  which  seems 
first  to  begin,  anno  1407,  good  reader,  thou  shalt  have  both  to  learn 
and  to  marvel.  To  learn,  in  that  thou  slialt  hear  truth  discoursed  and 
discussed,  with  the  contrary  reasons  of  the  adversary  dissolved.  To 
marvel,  for  that  thou  shalt  behold  in  this  man  the  marvellous  force 
and  strength  of  the  Lord's  might,  Spirit,  and  grace,  working  and 
fighting  in  his  soldiers,  and  also  speaking  in  their  moutlis,  according 
to  the  word  of  his  promise,  Luke  xxi. 

To  the  text  of  the  story  we  have  neither  added  nor  diminished; 
but  as  we  have  received  it  copied  out,  and  corrected  by  master  Wil- 
liam Tindal,  who  had  it  in  Thorpe's  own  hand-writing,  so  we  liave 
here  sent  it,  and  set  it  out  abroad.  Although  for  the  more  credit  of 
the  matter,  I  rather  wished  it  in  his  own  natural  speech,  wherein  it 
was  first  written.  Notwithstanding,  to  put  away  all  doubt  and  scruple 
herein,  this  I  thought  before  to  premonish  and  testify  to  the  reader, 
touching  the  certainty  hereof,  that  they  are  yet  alive  who  have  seen 
the  selfsame  copy  in  his  own  old  English,  resembling  the  true  anti- 
quity both  of  the  speech  and  of  the  time  The  name  of  whom,  as 
for  record  of  the  same  to  avouch,  is  M.  Whitehead ;  who  as  he  hath 
seen  the  true  ancient  copy  in  the  hands  of  George  Constantine,  so 
hath  he  given  credible  relation  of  the  same,  both  to  the  printer,  and 
to  me.  Wliat  tlie  causes  were  why  this  good  man  and  servant  of 
Christ,  William  Thorpe,  did  write  it,  and  pen  it  out  himself,  is  sufli- 
ciently  declared  in  his  own  preface,  set  before  his  book,  which  here 
is  prefixed  in  manner  as  follows. — Fox,  Acts  and  Monuments. 

This  tract  was  condemned  and  prohibited  by  the  Romish  clergy 
in  the  reign  of  Henry  VI II.,  and  frequent  mention  is  made  of  per- 
sons who  were  censured  for  reading  it.  Constantine  assisted  Tindal 
in  his  translation  of  the  New  Testament.  Whitehead  was  one  of  the 
persons  recommended  by  Cranmer  for  archbishop  of  Armagh.  He 
was  an  exile  in  the  reign  of  queen  Mary.  During  the  early  part  of 
the  reign  of  Elizabeth,  he  was  highly  respected,  and  employed  in 
several  public  matters  respecting  the  reformation,  but  was  afterwards 
sequestered  for  non-conformity. 

39 


THE  PREFACE  OF  WILLIAM  THORPE. 


The  Lord  God  that  knoweth  all  things,  knoweth  well 
that  I  am  right  sorrowful  to  write  or  make  known  this  sen- 
tence beneath  written;  whereby  of  my  fellow  Christian,  set 
in  high  slate  and  dignity,  so  great  bhndness  and  malice 
may  be  known,  that  they  which  do  presume  of  themselves 
to  destroy  vices,  and  to  plant  virtues  in  men,  neither  dread 
to  offend  God,  nor  desire  to  please  him,  as  their  works  do 
show.  For  certes  the  bidding  of  God  and  his  law,  which  in 
the  praising  of  his  most  holy  name  he  commandeth  to  be 
known  and  kept  of  all  men  and  women,  young  and  old,  after 
the  skill  and  power  that  he  hath  given  to  them,  the  prelates 
of  this  land  and  their  ministers,  with  the  covent*  of  priests 
chiefly  consenting  to  them,  enforce  themselves  most  busily 
to  withstand,  and  destroy  the  holy  ordinance  of  God.  And 
therethrough  God  is  greatly  wroth  and  moved  to  take  hard 
vengeance,  not  only  upon  them  that  do  the  evil,  but  also  on 
them  that  consent  to  these  limbs  of  antichrist,  which  know, 
or  might  know  their  malice  and  falsehood,  and  dress  them 
not  to  withstand  their  malice  and  their  great  pride.  Never- 
theless, four  things  move  me  to  write  this  sentence. 

The  first  is  this;  that  whereas  it  was  known  to  certain 
friends,  that  I  came  from  the  prison  of  Shrewsbury,  and  as 
it  befell  that  I  should  be  had  to  the  prison  of  Canterbury, 
then  divers  friends  in  divers  places  spake  to  me  full  heartily 
and  full  tenderly,  and  commanded  me  if  it  so  were  that  I 
should  be  examined  before  the  archbishop  of  Canterbury, 
that  if  I  might  in  any  wise,  I  should  write  mine  opposing, 
and  mine  answering.  And  I  promised  to  my  special  friends, 
that  if  I  might,  I  would  gladly  do  their  bidding  as  I  might. 

The  second  thing  that  moves  me  to  write  this  sentence  is 
this :  divers  triends,  who  have  heard  that  I  have  been  ex- 
amined before  the  archbishop,  have  come  to  me  in  prison, 
and  counselled  me  busily,  and  coveted  greatly  that  I  should 
do  the  same  thing.  And  other  brethren  have  sent  to  me, 
and  required  on  God's  behalf,  that  I  should  write  out  and 
make  known  both  mine  opposing  and  mine  answering,  for 
the  profit  that,  as  they  say,  upon  my  making  it  known  may 

*  Assembly. 
40 


Preface  of  William  Thorpe.  41 

come  thereof.  But  this  they  bade  me,  that  I  should  be  busy- 
in  all  my  skill,  to  go  as  near  the  sentence  and  the  words 
as  I  could,  both  that  were  spoken  to  me,  and  that  I  spake; 
peradventure  this  writing  may  come  another  time  before  the 
archbishop  and  his  counsel.  And  of  this  counselling!  was 
right  glad,  for  in  my  conscience  I  was  moved  to  do  this 
thing,  and  to  ask  hitherto  the  special  help  of  God.  And  so 
then  I,  considering  the  great  desire  of  divers  friends  of 
sundry  places,  according  all  in  one,  I  occupied  all  my  mind 
and  my  wits  so  busily,  that  through  God's  grace  I  perceived, 
by  their  meaning  and  their  charitable  desire,  some  profit 
might  come  therethrough.  For  soothfastness  and  truth  hath 
these  conditions;  wherever  it  is  impugned,  it  has  a  sweet 
smell,  and  thereof  comes  a  sweet  savour.  And  the  more 
violently  the  enemies  dress  themselves  to  oppress  and  to 
withstand  the  truth,  the  greater  and  the  sweeter  smell  comes 
thereof.  And  therefore  this  heavenly  smell  of  God's  word, 
will  not  as  a  smoke  pass  away  with  the  wind;  but  it  will 
descend  and  rest  in  some  clean  soul  that  thirsteth  thereafter. 
And  thus  by  this  writing  may  be  somewhat  perceived 
through  God's  grace,  how  that  the  enemies  of  the  truth, 
standing  boldly  in  their  malice,  enforce  them  to  withstand 
the  freedom  of  Christ's  gospel;  for  which  freedom,  Christ 
became  man  and  shed  his  heart's  blood.  And  therefore  it  is 
great  pity  and  sorrow,  that  many  men  and  women  do  their 
own  wayward  will,  and  busy  them  not  to  know  nor  to  do 
the  pleasant  will  of  God. 

The  men  and  women  that  hear  the  truth,  and  hear  or 
know  of  this,  perceiving  what  is  now  in  the  church,  ought 
herethrough  to  be  the  more  moved  in  all  their  skill  to  able 
themselves  to  grace,  and  to  set  lesser  price  by  themselves, 
that  they,  without  tarrying,  forsake  wilfully  and  bodily  all 
the  wretchedness  of  this  life,  since  they  know  not  how  soon, 
nor  when,  nor  where,  nor  by  whom,  God  will  teach  them 
and  assay  their  patience.  For  no  doubt,  whoever  will  live 
piteously,  that  is  charitably  in  Christ  Jesus,  shall  suffer  now 
here  in  this  life  persecution,  in  one  wise  or  another.  That 
is,  if  we  shall  be  saved,  it  behoves  us  to  imagine  full  busily 
the  vileness  and  foulness  of  sin,  and  how  the  Lord  God  is 
displeased  therefore;  and  so  of  this  vileness  and  hideousness 
of  sin,  it  behoves  us  to  busy  us  in  all  our  wits,  ever  to  abhor 
and  hold  in  our  mind  a  great  shame  of  sin,  and  so  then  we 
ought  to  sorrow  heartily  therefore,  and  ever  flee  all  occa- 
sion thereof.    And  then  it  behoves  us  to  take  upon  us  sharp 


42  William  Thorpe. — His  Examinations. 

penance,  (repentance,)  continuing  therein,  to  obtain  of  the 
Lord  forgiveness  of  our  foredone  sins,  and  grace  to  abstain 
us  hereafter  from  sin.  And  if  we  enforce  us  not  to  do  this 
willingly,  and  in  convenient  time,  the  Lord,  if  he  will  not 
utterly  destroy  and  cast  us  away,  will  in  divers  manners 
move  tyrants  against  us ;  to  constrain  us  violently  to  do 
penance,  which  we  would  not  do  willingly.  And  trust  that 
this  doing  is  a  special  grace  of  the  Lord,  and  a  great  token 
of  life  and  mercy.  And  no  doubt  whoever  will  not  apply 
himself,  as  is  said  before,  to  punish  himself  willingly, 
neither  will  suffer  patiently,  meekly,  and  gladly  the  rod  of 
the  Lord,  howsoever  he  shall  punish  him;  their  wayward 
wills  and  their  impatience  are  unto  them  earnest  of  ever- 
lasting damnation.  But  because  there  are  but  few  in  num- 
ber that  do  endeavour  thus  faithfully  to  obtain  grace,  to  live 
here  so  simply  and  purely,  and  without  gall  of  malice  and  of 
grudging,  therefore  the  lovers  of  this  world  hate  and  pur- 
sue them  that  they  know  to  be  patient,  meek,  chaste,  and 
willingly  poor,  hating  and  fleeing  all  worldly  vanities  and 
fleshly  lusts.  For  surely  their  virtuous  conditions  are  even 
contrary  to  the  manners  of  this  world. 

The  third  thing  that  moves  me  to  write  this  sentence  is 
this.  I  thought  I  shall  busy  me  in  myself  to  do  faithfully, 
that  all  men  and  women,  occupying  all  their  business  in 
knowing  and  in  keeping  of  God's  commandments,  strive  so 
to  grace,  that  they  might  understand  truly  the  truth,  and 
have  and  use  virtue  and  prudence,  and  so  deserve  to  be 
lightened  from  above  with  heavenly  wisdom ;  so  that  all 
their  words  and  their  works  may  be  hereby  made  pleasant 
sacrifices  unto  the  Lord  God;  and  not  only  for  help  of  their 
own  souls,  but  also  for  edification  of  all  holy  church.  For  I 
doubt  not,  but  all  they  that  will  apply  them  to  have  this 
aforesaid  business,  shall  profit  full  well  both  to  friends  and 
foes.  For  some  enemies  of  the  truth,  through  the  grace  of 
God,  shall  through  charitable  folks  be  made  astonished  in 
their  conscience,  and  peradventure  be  converted  from  vices 
to  virtues;  and  also,  they  that  labour  to  know  and  to  keep 
faithfully  the  biddings  of  God,  and  to  suffer  patiently  all 
adversities,  shall  hereby  comfort  many  friends. 

And  the  fourth  thing  that  moveth  me  to  write  this  sen- 
tence is  this.  I  know  by  my  sudden  and  unwarned  op- 
posing and  answering,  that  all  they  that  will  of  good  heart, 
without  feigning,  endeavour  willingly  and  gladly,  after  their 
skill  and  their  power,  to  follow  Christ  patiently,  labouring 


Causes  why  he  wrote  them.  43 

busily,  privately  and  openly,  in  work  and  in  word,  to  with- 
draw whomsoever  they  may  from  vices,  planting  in  them, 
if  they  may,  virtues,  comforting  them  and  furthering  them 
that  stand  in  grace;  so  that  therewith  they  be  not  borne  up 
in  vain  glory  through  presumption  of  their  wisdom,  nor 
inflamed  with  any  worldly  prosperity,  but  ever  be  meek 
and  patient;  purposing  to  abide  steadfastly  in  the  will  of 
God,  suffering  willingly  and  gladly,  without  any  grudging, 
whatsoever  rod  the  Lord  will  chastise  them  with — that  then 
this  good  Lord  will  not  forget  to  comfort  all  such  men  and 
women,  in  all  their  tribulations,  and  at  every  point  of  temp- 
tation that  any  enemy  purposed  for  to  do  against  them.  To 
such  faithful  lovers  especially,  and  patient  followers  of 
Christ,  the  Lord  sendeth  by  his  wisdom  from  above,  that 
which  the  adversaries  of  the  truth  may  not  know  nor  under- 
stand. But  through  their  old  and  new  unshamefaced  sins, 
those  tyrants  and  enemies  of  the  truth  shall  be  so  blinded 
and  obstinate  in  evil,  that  they  shall  think  themselves  to  do 
pleasant  sacrifices  unto  the  Lord  God  in  their  malicious  and 
wrongful  pursuing  and  destroying  of  innocent  men's  and 
women's  bodies.  Which  men  and  women,  for  their  virtuous 
living,  and  for  their  true  acknowledging  of  the  truth,  and 
their  patient,  willing,  and  glad  suffering  of  persecution  for 
righteousness,  deserve,  through  the  grace  of  God,  to  be  heirs 
of  the  endless  bliss  of  heaven.  And  for  the  fervent  desire 
and  great  love  that  these  men  have,  as  to  stand  in  the  truth, 
and  witness  of  it,  though  they  are  suddenly  and  unwarn- 
edly  brought  forth  to  be  opposed  of  their  adversaries ;  yet 
the  Holy  Ghost,  who  moveth  and  ruleth  them  through  his 
charity,  will  in  that  hour  of  their  answering  speak  in  them, 
and  show  his  wisdom,  that  all  their  enemies  shall  not  again- 
say,  nor  againstand,  lawfully. 

And  therefore,  all  they  are  steadfast  in  the  faith  of  God, 
who  through  diligent  keeping  of  his  commandments,  and 
for  their  patient  suffering  of  whatsoever  adversity  cometh 
to  them,  hope  surely  in  his  mercy,  purposing  to  stand  con- 
tinually in  perfect  charity.  For  those  men  and  women 
dread  not  so  the  adversities  of  this  life,  that  they  will  fear, 
after  their  knowledge  and  their  power,  to  acknowledge  pru- 
dently the  truth  of  God's  word,  when,  where,  and  to  whom 
they  think  their  acknowledging  may  profit.  Yea,  and 
though  therefore  persecution  come  to  them  in  one  wise  or 
another,  certes,  they  patiently  take  it,  knowing  their  con- 
versation to  be  in  heaven.     It  is  a  high  reward  and  a  spe- 


44  William  Thorpe, — His  Examinations. 

cial  grace  of  God,  to  have  and  enjoy  the  everlasting  inhe- 
ritance of  heaven,  for  the  suffering  of  one  persecution  in  so 
short  time  as  is  the  term  of  this  life.  For  lo,  this  heaven- 
ly heritage  and  endless  reward  is  the  Lord  God  himself, 
which  is  the  best  thing  that  may  be.  This  sentence  the 
Lord  God  himself  witnesseth,  whereas  he  said  to  Abraham, 
I  am  thy  reward:  and  as  the  Lord  said,  he  was  and  is  the 
reward  of  Abraham,  so  he  is  of  all  other  his  saints.  This 
most  blessed  and  best  reward,  may  he  grant  to  us  all  for 
his  holy  name,  who  made  us  of  nought,  and  sent  his  only 
most  dear  worthy  Son,  our  Lord  Jesus  Christ,  to  redeem 
us  with  his  most  precious  heart's  blood.     Amen. 


THE 

EXAMINATION  OF  WILLIAM  THORPE.* 

PENNED  WITH  HIS  OWN  HAND. 

Known  be  it  to  all  men  who  read  or  hear  this  writing, 
that  on  the  Sunday  next  after  the  feast  of  St.  Peter,  which 
we  call  Lammas,  in  the  year  of  our  Lord,  1407,  I,  William 
Thorpe,  being  in  prison  in  the  castle  of  Saltwood,  was 
brought  before  Thomas  Arundel,  archbishop  of  Canterbury, 
then  chancellor  of  England.  When  I  came  to  him,  he  stood 
in  a  great  chamber,  and  much  people  about  him;  and  when 
he  saw  me,  he  went  fast  into  a  closet,  bidding  all  secular 
men  that  followed  him  to  go  forth  from  him  soon,  so  that 
no  man  was  left  then  in  that  closet  but  the  archbishop  him- 
self, and  a  physician  who  was  called  Malveren,  the  parson 
of  St.  Dunstan's  in  London,  and  two  other  persons  un- 
known to  me,  who  were  ministers  of  the  law. 

And  I  standing  before  them,  the  archbishop  said  to  me; 
William,  I  know  well  that  thou  hast  this  twenty  winters  and 
more,  travelled  about  busily  in  the  north  country,  and  in 
divers  other  countries  of  England,  sowing  about  false  doc- 
trine, having  great  business  if  thou  might,  with  thine  un- 
true teaching  and  shrewd  will  to  infect  and  poison  all  this 
land.*  But  through  the  grace  of  God  thou  art  now  with- 
stood   and   brought   into   my  ward,  so  that  I  shall  now 

*  Thorpe  had  written  a  tract  in  which  he  complained  much  of 
the  wickedness  of  the  popish  clergy. 


His  Belief.  45 

sequester  thee  from  thine  evil  purpose,  and  hinder  thee  to 
envenom  the  sheep  of  my  province.  Nevertheless,  St.  Paul 
saith,  If  it  may  be,  as  much  as  in  us  is,  we  ought  to  have 
peace  with  all  men.  Therefore,  William,  if  thou  wilt  now 
meekly  and  of  good  heart,  without  any  feigning,  kneel 
down,  and  lay  thy  hand  upon  a  book  and  kiss  it,  promising 
faithfully  as  I  shall  here  charge  thee,  that  thou  wilt  submit 
thee  to  my  correction,  and  stand  to  mine  ordinance,  and 
fulfil  it  duly  by  all  thy  skill  and  power,  thou  shalt  yet  find 
me  gracious  unto  thee. 

Then  said  I  to  the  archbishop,  Sir,  since  ye  deem  me  a 
heretic,  and  out  of  belief,  will  you  give  me  here  audience  to 
tell  my  belief?  And  he  said.  Yea,  tell  on.  And,  I  said,  I 
believe  that  there  is  but  one  God  almighty,  and  in  this 
Godhead,  and  of  this  Godhead  are  three  persons,  that  is, 
the  Father,  the  Son,  and  the  soothfast*  Holy  Ghost.  And 
I  believe  that  all  these  three  persons  are  even  in  power  and 
in  knowledge,  and  in  might,  full  of  grace  and  of  all  good- 
ness. For  whatsoever  the  Father  doth,  or  can,  or  will,  that 
also  the  Son  doth  and  can  and  will ;  and  in  all  their  power, 
knowledge,  and  will,  the  Holy  Ghost  is  equal  to  the  Father, 
and  to  the  Son. 

Beside  this  I  believe,  that  through  counsel  of  this  most 
blessed  Trinity,  in  most  convenient  time,  before  ordained, 
for  the  salvation  of  mankind,  the  second  Person  of  this 
Trinity  was  ordained  to  take  the  form  of  man,  that  is  the 
kindf  of  man.  And  I  believe,  that  this  second  Person,  our 
Lord  Jesus  Christ,  was  conceived  through  the  Holy  Ghost 
of  the  most  blessed  virgin  Mary.  And  I  believe  that  Christ 
was  born  of  this  most  blessed  virgin. 

And  I  believe,  that  Christ  our  Saviour  was  circumcised  on 
the  eighth  day  after  his  birth,  in  fulfilling  of  the  law;  and 
his  name  was  called  Jesus,  which  was  so  called  of  the 
angel,  before  that  he  was  conceived  of  Mary  his  mother. 

And  I  believe  that  Christ,  when  he  was  about  thirty  years 
old,  was  baptized  in  the  flood  of  Jordan  by  John  Baptist ; 
and  in  the  Hkeness  of  a  dove,  the  Holy  Ghost  descended 
there  upon  him,  and  a  voice  was  heard  from  heaven,  saying, 
Thou  art  my  well-beloved  Son,  in  thee  I  am  full  pleased. 

And  I  believe  that  Christ  was  moved  then  by  the  Holy 

Ghost  to  go  into  the  desert,  and  there  he  fasted  forty  days 

and  forty  nights  without  bodily  meat  and  drink.      And  I 

believe  that  by  and  by,  after  his  fasting,  when  the  manhood 

*  True.  t  Nature. 

WICK.  DIS.  25 


4$  William  Thorpe. — His  Examinations, 

of  Christ  hungered,  the  fiend  came  to  him  and  tempted  him 
in  gluttony,  in  vain  glory,  and  in  covetousness.  But  in  all 
those  temptations  Christ  withstood  the  fiend,  and  overcame 
him.  And  then,  without  tarrying,  Jesus  began  to  preach, 
and  to  say  unto  the  people.  Do  ye  penance,*  for  the  realm 
of  heaven  is  now  at  hand. 

I  believe  that  Christ  in  all  his  time  here  lived  most  holily, 
and  taught  the  will  of  his  Father  most  truly;  and  I  believe 
that  he  suffered  therefore  most  wrongfully,  greatest  reproofs 
and  despisings.  And  after  this,  when  Christ  would  make  an 
end  of  this  temporal  life,  I  believe  that  in  the  day  next  be- 
fore he  suffered  in  the  morn,  in  form  of  bread  and  of  wine 
he  ordained  the  sacrament  of  his  flesh  and  his  blood ;  that 
is  his  own  precious  body,  and  gave  it  to  his  apostles  to  eat; 
commanding  them,  and  by  them  all  their  after  comers,  that 
they  should  do  it  in  this  form  that  he  showed  to  them,  use 
themselves,  and  teach  and  commune  forth  to  other  men  and 
women  this  most  worshipful  and  holiest  sacrament,  in 
mindfulness  of  his  holiest  living,  and  of  his  most  true 
preaching,  and  of  his  willing  and  patient  suffering  of  the 
most  painful  passion. 

And  I  believe  that  this  Christ  our  Saviour,  after  he  had 
ordained  this  most  worthy  sacrament  of  his  own  precious 
body,  went  forth  willingly  against  his  enemies;  and  he 
suffered  them  most  patiently  to  lay  their  hands  most  vio- 
lently upon  him,  and  to  bind  him,  and  to  lead  him  forth  as 
a  thief,  and  to  scorn  him  and  buff*et  him,  and  to  defile  him 
with  their  spittings.  Besides  this,  I  believe  that  Christ 
suffered  most  meekly  and  patiently  his  enemies  to  ding  out 
with  sharp  scourges  the  blood  that  was  between  the  skin 
and  his  flesh.  Yea,  without  grudging,  Christ  suffered  the 
cruel  Jews  to  crown  him  with  most  sharp  thorns,  and  to 
strike  him  with  a  reed.  And  afterwards,  Christ  suffered 
wicked  Jews  to  draw  him  out  upon  the  cross,  and  to  nail 
him  thereupon  hand  and  foot.  And  so  through  his  pitiful 
nailing,  Christ  shed  willingly  for  man's  life,  the  blood 
that  was  in  his  veins.  And  then  Christ  gave  willingly  his 
spirit  into  the  hands  or  power  of  his  Father,  and  so,  as  he 
would,  and  when  he  would,  Christ  died  willingly  for  man's 
sake  upon  the  cross.  And  notwithstanding  that  Christ  was 
willingly,  painfully,  and  most  shamefully  put  to  death,  as  to 
the  world;  there  was  left  blood  and  water  in  his  heart,  as 
before  ordained,  that  he  should  shed  out  this  blood  and  this 

*  By  penanoe  the  reformers  mean  repentance,  not  the  Romish  pen- 
ance. 


His  Belief.  47 

water  for  man's  salvation.  And  therefore  he  suffered  the 
Jews  to  make  a  blind  knight*  to  thrust  him  in  the  heart 
with  a  spear;  and  this  blood  and  water  that  was  in  his 
heart,  Christ  would  shed  out  for  man's  love ;  and  after  this, 
I  believe  that  Christ  was  taken  down  from  the  cross  and 
buried.  And  I  believe  that  on  the  third  day,  by  the  power 
of  his  Godhead,  Christ  rose  again  from  death  to  life.  And 
the  fortieth  day  thereafter,  I  believe  that  Christ  ascended  up 
into  heaven,  and  that  he  there  sitteth  on  the  right  hand  of 
the  Father  Almighty.  And  the  fiftieth  day  after  his  up- 
going,  he  sent  to  his  apostles  the  Holy  Ghost,  that  he  had 
promised  them  before;  and  I  believe  that  Christ  shall  come 
and  judge  all  mankind,  some  to  everlasting  peace,  and 
some  to  everlasting  pains. 

And  as  I  believe  in  the  Father,  and  in  the  Son,  that  they 
are  one  God  Almighty,  so  I  believe  in  the  Holy  Ghost, 
that  he  is  also  with  them  the  same  God  Almighty. 

And  I  believe  a  holy  church,  that  is,  all  they  that  have 
been,  and  that  now  are,  and  always  to  the  end  of  the  world 
shall  be,  a  people  which  shall  endeavour  to  know  and  to 
keep  the  commandments  of  God ;  dreading  above  all  things 
to  offend  God,  and  loving  and  seeking  most  to  please  him. 
And  I  believe,  that  all  they  that  have  had,  and  yet  have, 
and  all  they  that  yet  shall  have,  the  aforesaid  virtues,  sure- 
ly standing  in  the  belief  of  God,  hoping  steadfastly  in  his 
merciful  doings,  continuing  to  their  end  in  perfect  charity, 
willingly,  patiently,  and  gladly  suffering  persecutions,  by 
the  example  of  Christ  chiefly,  and  his  apostles;  all  these 
have  their  names  written  in  the  book  of  life. 

Therefore  I  believe,  that  the  gathering  together  of  this 
people,  living  now  here  in  this  life,  is  the  holy  church  of 
God,  fighting  here  on  earth  against  the  fiend,  the  prosperity 
of  the  world,  and  their  fleshly  lusts.  Wherefore,  seeing  that 
all  the  gathering  together  of  this  church  before  said,  and 
every  part  thereof,  neither  coveteth,  nor  willeth,  nor  loveth, 
nor  seeketh  any  thing  but  to  eschew  the  offence  of  God, 
and  to  do  his  pleasing  will  meekly,  gladly,  and  willingly, 
with  all  mine  heart,  I  submit  myself  unto  this  holy  church 
of  Christ,  to  be  ever  submissive  and  obedient  to  the  ordi- 

*  The  Golden  Legend  relates  that  the  soldier  who  pierced  Christ's 
side  was  blind,  but  some  of  the  blood  running  down  upon  his  hands, 
he  touched  his  eyes  and  saw  clearly ;  afler  which  he  abode  with  the 
apostles.  He  is  reckoned  among  the  Romish  saints  as  St.  Longius, 
applying  a  Greek  word,  which  signifies  spear,  to  the  person  who 
wielded  it! 


48  William  Thorpe, — His  Examinations. 

nance  of  it,  and  of  every  member  thereof,  according  to  my 
knowledge  and  power,  by  the  help  of  God.  Therefore  I 
acknowledge  now,  and  evermore  shall,  if  God  will,  that 
with  all  my  heart,  and  with  all  my  might,  I  will  submit  me 
only  to  the  rule  and  governance  of  them,  whom  after  my 
knowledge  I  may  perceive,  by  the  having  and  using  of  the 
beforesaid  virtues,  to  be  members  of  the  holy  church. 
Wherefore  these  articles  of  belief  and  all  others,  both  of  the 
old  law  and  of  the  new,  which  after  the  commandment  of 
God  any  man  ought  to  believe,  I  believe  verily  in  my  soul, 
as  a  sinful  mortal  wretch,  of  my  knowledge  and  power, 
ought  to  believe;  praying  the  Lord  God  for  his  holy  name 
to  increase  my  belief,  and  to  help  my  unbelief. 

And  because  to  the  praising  of  God's  name,  I  desire 
above  all  things  to  be  a  faithful  member  of  holy  church,  I 
make  this  protestation  before  you  all  four  that  are  now  here 
present,  coveting  that  all  men  and  women  who  now  are 
absent  knew  the  same.  That  is,  what  thing  soever  before 
this  lime  I  have  said  or  done,  or  what  I  shall  do  or  say  at 
any  time  hereafter,  I  believe,  that  all  the  old  law  and  new 
law,  given  and  ordained  by  counsel  of  the  three  persons  of 
the  Trinity,  were  given  and  written  for  the  salvation  of  man- 
kind. And  I  believe,  that  these  laws  are  sufficient  for  man's 
salvation.  And  I  believe  every  article  of  these  laws,  to  the 
intent  that  these  articles,  ordained  and  commanded  of  these 
three  persons  of  the  most  blessed  Trinity  are  to  be  believed. 

And  therefore  to  the  rule  and  the  ordinance  of  these 
God's  laws,  meekly,  gladly,  and  willingly,  I  submit  me 
with  all  mine  heart;  that  whosoever  can  or  will,  by  authority 
of  God's  law,  or  by  open  reason,  tell  me  that  I  have  erred 
or  now  err,  or  any  time  hereafter  shall  err  in  any  article  of 
belief,  from  which  inconvenience  God  keep  me  for  his  good- 
ness, I  submit  me  to  be  reconciled,  and  to  be  submissive 
and  obedient  unto  those  laws  of  God,  and  to  every  article 
of  them.  For  by  authority  especially  of  these  laws  I  will, 
through  the  grace  of  God,  be  united  charitably  unto  these 
laws.  Yea,  sir,  and  over  this,  I  believe  and  admit  all  the 
sentences,  authorities,  and  reasons  of  the  saints  and  doc- 
tors, according  unto  Holy  Scripture,  and  declaring  it  truly. 

I  submit  me  willingly  and  meekly,  to  be  ever  obedient, 
after  my  knowledge  and  power,  to  all  these  saints  and  doc- 
tors, as  they  are  obedient  in  work  and  in  word,  to  God  and 
to  his  law,  and  further  not,  to  my  knowledge,  not  for  any 
earthly  power,  dignity  or  state,  through  the  help  of  God. 


The  Lollards  required  to  accuse  each  other.        49 

But,  sir,  I  pray  you  tell  me,  if  after  your  bidding  I  shall  lay 
my  hand  upon  the  book,  to  what  intent — to  swear  thereby? 

And  the  archbishop  said  to  me,  Yea,  wherefore  else? 
And  I  said  to  him,  Sir,  a  book  is  nothing  else  but  a  thing 
coupled  together  of  divers  creatures,  and  to  swear  by  any 
creature,  both  God's  law  and  man's  law  is  against  it.  But, 
sir,  this  thing  I  say  here  to  you  before  these  your  clerks, 
with  my  aforesaid  protestation,  that  how,  where,  when,  and 
to  whom,  men  are  bound  to  swear  or  to  obey  in  any  wise 
after  God's  law,  and  saints,  and  true  doctors,  according 
with  God's  law,  I  will  through  God's  grace  be  ever  ready 
thereto,  with  all  my  knowledge  and  power.  But  I  pray 
you,  sir,  for  the  charity  of  God,  that  you  will,  before  I  swear, 
as  I  have  here  rehearsed  to  you,  lell  me  how  or  whereto  I 
shall  submit  me;  and  show  me  whereof  you  will  correct 
me,  and  what  is  the  ordinance  that  you  will  thus  oblige  me 
to  fulfil. 

And  the  archbishop  said  unto  me,  I  will  shortly  that 
now  thou  swear  here  to  me,  that  thou  shalt  forsake  all  the 
opinions  which  the  sect  of  Lollards  hold,  and  is  slandered 
with.  So  that  after  this  time,  neither  privily  nor  openly, 
thou  hold  any  opinion  which  I  shall,  after  thou  hast  sworn, 
rehearse  to  thee  here.  Nor  shalt  thou  favour  any  man  or 
woman,  young  or  old,  that  holdeth  any  of  these  aforesaid 
opinions;  but  after  thy  knowledge  and  power  thou  shalt 
force  thee  to  withstand  all  such  troublers  of  holy  church  in 
every  diocese  that  thou  comest  in.  And  those  that  will  not 
leave  their  false  and  damnable  opinions,  thou  shalt  put  them 
up,  publishing  them  and  their  names,  and  make  them  known 
to  the  bishop  of  the  diocese  that  they  are  in,  or  to  the 
bishop's  ministers.  And  over  this,  I  will  that  thou  preach 
no  more  until  the  time  that  I  know  by  good  witness  and 
true,  that  thy  conversation  is  such,  that  thy  heart  and  thy 
mouth  accord  truly  in  one,  contrarying  all  the  lewd*  learn- 
ing that  thou  hast  taught  here  before. 

I,  hearing  these  words,  thought  in  my  heart  that  this 
was  an  unlawful  asking;  and  deemed  myself  cursed  of 
God  if  I  consented  hereto,  and  I  thought  how  Susanna 
said.  Anguish  is  to  me  on  every  side.  And  in  that  I  stood 
still  and  spake  not,  the  archbishop  said  to  me.  Answer  one 
way  or  other.  And  I  said.  Sir,  if  I  consented  to  you  thus 
as  you  have  herebefore  rehearsed  to  me,  I  should  become 
an  appealer,  or  every  bishop's  spy,  summoner  of  all  Eng- 
*  Foolish. 
25* 


50  William  Thorpe. 

land.*  For  if  I  should  thus  put  up  and  publish  the  names 
of  men  and  women,  I  should  herein  deceive  full  many  per- 
sons. Yea,  sir,  it  is  likely  by  the  doom  of  my  conscience  I 
should  herein  be  cause  of  the  death,  both  of  men  and  wo- 
men, yea  both  bodily  and  spiritually.  For  many  men  and 
women  who  stand  now  in  the  way  of  salvation,  if  I  should, 
for  their  learning  and  reading,  or  their  belief,  publish  them 
therefore  up  to  the  bishops  or  to  their  unpiteous  ministers,  I 
know  by  experience  that  they  should  be  so  troubled  and 
tormented  with  persecution  or  otherwise,  that  many  of  them, 
I  think,  would  rather  choose  to  forsake  the  way  of  truth 
than  to  be  travailed,  scorned,  slandered,  or  punished,  as 
bishops  and  their  ministers  now  use  to  constrain  men  and 
women  to  consent  to  them. 

But  I  find  in  no  place  in  Holy  Scripture,  that  this  office, 
which  ye  would  now  endow  me  with,  accords  to  any  priest 
of  Christ's  sect,  nor  to  any  other  Christian  man;  and  there- 
fore to  do  this  were  to  me  a  full  noiousf  bond  to  be  bounden 
with,  and  over  grievous  charge.  For  I  suppose,  that  if  I 
did  thus,  many  men  and  women  would,  yea,  sir,  might 
justly  to  my  confusion  say  to  me,  that  I  was  a  traitor  to 
God  and  to  them ;  since,  as  I  think  in  mine  heart,  many 
men  and  women  trust  in  this  case,  that  I  would  not  for 
saving  of  my  life  do  thus  to  them.  For  if  1  thus  should 
do,  full  many  men  and  women  would,  as  they  might  full 
truly,  say  that  I  had  falsely  and  cowardly  forsaken  the  truth, 
and  slandered  shamefully  the  word  of  God.  For  if  I  con- 
sented to  you,  to  do  hereafter  your  will,  for  bonchefeor  mis- 
chief,J  that  may  befall  unto  me  in  this  life,  I  deem  in  my 
conscience,  that  I  were  worthy  to  be  cursed  of  God  and 
also  of  all  his  saints;  from  which  inconvenience  keep  me 
and  all  Christian  people,  almighty  God,  now  and  ever  for 
his  holy  name. 

Then  the  archbishop  said  unto  me,  Oh,  thine  heart  is 
full  hard  indurate,§  as  was  the  heart  of  Pharaoh ;  and  the 
devil  hath  overcome  thee,  and  perverted  thee,  and  he  hath 
so  blinded  thee  in  all  thy  understanding,  that  thou  hast  no 
grace  to  know  the  truth,  nor  the  measure  of  mercy  that  I 
have  proffered  to  thee.  Therefore,  as  I  perceive  now  by 
thy  foolish  answer,  thou  hast  no  will  to  leave  thine  old 
errors.  But  I  say  to  thee  lewd  losel,l|  either  quickly  consent 

*  An  appealer  is  one  who  gives  evidence  against  his  accompHces. 
t  Hurtful.  t  Good  or  evil.  §  Hardened, 

il  Ignorant,  good-for-nothing  fellow. 


His  early  life,  51 

thou  to  mine  ordinance,  and  submit  thee  to  stand  to  my 
decrees,  or,  by  St.  Thomas,  thou  shalt  be  degraded,  and 
follow  thy  fellow  into  Smithfield.* 

At  this  saying  I  stood  still  and  spake  not,  but  I  thought 
in  mine  heart,  that  God  did  to  me  great  grace,  if  he  would 
of  his  great  mercy  bring  me  to  such  an  end.  And  in  mine 
heart  I  was  nothing  afraid  at  this  menacing  of  the  arch- 
bishop. And  I  considered  there  two  things  in  him.  One, 
that  he  was  not  yet  sorrowful  that  he  had  made  William 
Sautre  wrongfully  to  be  burnt:  and,  as  I  considered,  that 
the  archbishop  thirsted  yet  after  more  shedding  out  of  inno- 
cent blood.  And  fast  therefore  I  was  moved  in  my  judg- 
ment, to  hold  the  archbishop  neither  for  prelate  nor  for 
priest  of  God.  And  for  that  mine  inward  man  was  thus 
altogether  departed  from  the  archbishop,  methought  I 
should  not  have  any  dread  of  him.  But  I  was  right  heavy 
and  sorrowful,  for  that  there  was  no  audience  of  secular  men 
by;  but  in  my  heart  I  prayed  the  Lord  God  to  comfort  me 
and  strengthen  me  against  those  that  there  were  against  the 
truth.  And  I  purposed  to  speak  no  more  to  the  archbishop 
and  his  clerks  than  needed  ,*  and  all  thus  I  prayed  God  for 
his  goodness  to  give  me,  then  and  always,  grace  to  speak 
with  a  meek  and  an  easy  spirit;  and  whatsoever  thing  1 
should  speak,  that  I  might  thereto  have  true  authorities  of 
the  Scriptures  or  open  reason.  And  for  that  1  stood  thus 
still  and  nothing  spake,  one  of  the  archbishop's  clerks  said 
unto  me,  What  musest  thou?  Do  thou  as  my  Lord  hath 
now  commanded  to  thee  here? 

And  yet  I  stood  still  and  answered  him  not;  and  then 
soon  after  the  archbishop  said  to  me.  Art  thou  not  yet  be- 
thought, whether  thou  wilt  do  as  I  have  said  to  thee?  And 
I  said  then  to  him.  Sir,  my  father  and  my  mother,  on  whose 
souls  God  have  mercy  if  it  be  his  will,  spent  much  money 
in  divers  places  about  my  learning,  for  the  intent  to  have 
made  me  a  priest  to  God.  But  when  I  came  to  years  of 
discretion,  I  had  no  will  to  be  priest,  and  theretore  my 
friends  were  right  heavy  to  me,  and  then  methought  their 
grudging  against  me  was  so  painful  to  me,  that  I  purposed 
therefore  to  have  left  their  company.  And  when  they  per- 
ceived this  in  me,  they  spake  sometime  full  fair  and  plea- 
sant words  to  me.  But  for  that  they  might  not  make  me  to 
consent  of  good  heart  to  be  a  priest,  they  spake  to  me  full 
oftentimes  very  grievous  words,  and  menaced  me  in  divers 
*  He  meaneth  God's  martyr,  William  Sautre. — Fox. 


62  William  Thorpe. 

manners,  showing  to  me  full  heavy  cheer.  And  thus  one 
while  in  fair  manner,  another  while  in  grievous,  they  were 
long  time,  as  methought,  full  busy  about  me,  ere  I  con- 
sented to  them  to  be  a  priest. 

But  at  the  last,  when  in  this  matter  they  would  no  longer 
suffer  mine  excusations,  but  either  I  should  consent  to  them, 
or  I  should  ever  bear  their  indignation,  yea  their  curse,  as 
they  said,  then  I  seeing  this,  prayed  them  that  they  would 
give  me  license  to  go  to  them  that  were  said  to  be  wise 
priests,  and  of  virtuous  conversation,  to  have  their  counsel, 
and  to  know  of  them  the  office  and  the  charge  of  priest- 
hood. And  hereto  my  father  and  my  mother  consented 
full  gladly,  and  gave  me  their  blessing,  and  good  leave  to 
go,  and  also  money  to  spend  in  this  journey.  And  so  I 
went  to  those  priests  whom  I  heard  to  be  of  best  name,  and 
of  most  holy  living,  and  best  learned,  and  most  wise  of 
heavenly  wisdom ;  and  so  I  communed  with  them  unto  the 
time,  that  I  perceived,  by  their  virtuous  and  continual  occu- 
pations, that  their  honest  and  charitable  works  passed  their 
fame  which  I  had  heard  before  of  them. 

Wherefore,  sir,  by  the  example  of  the  doctrine  of  them, 
and  especially  for  the  godly  and  innocent  works  which  I 
perceived  then  of  them,  and  in  them,  after  my  skill  and 
power,  I  have  exercised  me  then  and  in  this  time,  to  know 
perfectly  God's  law,  having  a  will  and  desire  to  live  there- 
after, which  willeth  that  all  men  and  women  should  exercise 
themselves  faithfully  thereabout.  If  then,  sir,  either  for 
pleasure  of  them  that  are  neither  so  wise,  nor  of  so  virtuous 
conversation  to  my  knowledge,  nor  by  common  fame  to  any 
other  men's  knowledge  in  this  land,  as  these  men  were  of 
whom  I  took  my  counsel  and  information,  I  should  now 
forsake  thus  suddenly,  and  shortly,  and  unwarned,  all  the 
learning  that  I  have  exercised  myself  in,  these  thirty  winters 
and  more,  my  conscience  should  ever  be  herewith  out  of 
measure  unquieted ;  and,  sir,  I  know  well,  that  many  men 
and  womeu  should  be  therethrough  greatly  troubled  and 
slandered.  And  as  I  said,  sir,  to  you  before,  for  mine  un- 
truth and  false  cowardness,  many  a  one  should  be  put  into 
full  great  reproof  Yea,  sir,  I  dread  that  many  a  one,  as  they 
might  then  justly  do,  would  curse  me  full  bitterly.  And, 
sir,  I  fear  not,  but  the  curse  of  God,  which  I  should  deserve 
herein,  would  bring  me  to  a  full  evil  end,  if  I  continued 
thus.  And  if  through  remorse  of  conscience  I  repented 
me  any  time,  returning  into  the  way  which  you  do  your 


Professors  turned  persecutors.  53 

diligence  to  constrain  me  now  to  forsake ;  yea,  sir,  all  the 
bishops  of  this  land,  with  full  many  other  priests,  would 
defame  me,  and  pursue  me  as  a  relapse.  And  they  that 
now  have,  though  1  am  unworthy,  some  confidence  in  me, 
hereafter  would  never  trust  to  me,  though  I  could  teach  and 
live  ever  so  virtuously,  more  than  I  can  or  may.  For  if, 
after  your  counsel,  I  left  utterly  all  my  learning,  I  should 
hereby  first  wound  and  defile  mine  own  soul,  and  also  I 
should  herethrough  give  occasion  to  many  men  and  women 
of  full  sore  hurting.  Yea,  sir,  as  it  is  likely  to  me,  if  I  con- 
sented to  your  will,  I  should  herein  by  mine  evil  example 
in  it,  as  far  as  in  me  were,  slay  many  folk  spiritually,  that 
I  should  never  deserve  to  have  grace  of  God  to  the  edifying 
of  his  church,  neither  of  myself,  nor  of  any  other  man's 
life,  and  should  be  undone  both  before  God  and  man. 

But,  sir,  by  example  chiefly  of  some,  whose  names  I  will 
not  now  rehearse,  of  H.,  of  I.  P.,  and  B.,*  and  also  by  the 
present  doing  of  Philip  Rampington,"]"  that  now  is  become 
bishop  of  Lincoln,  I  am  now  learned,  as  many  more  here- 
after through  God's  grace  shall  be  learned,  to  hate  and  to 
flee  all  such  slander  as  these  aforesaid  men  chieflj'-  have  de- 
filed principally  themselves  with.  And  in  it  that  in  them  is, 
they  have  envenomed  all  the  church  of  God,  for  the  slan- 
derous revoking  at  the  cross  of  Paul's,  of  H.  P.  and  of  B., 
and  how  now  Philip  Rampington  pursues  Christ's  people! 
And  the  feigning  whereby  these  men  dissemble  by  worldly 
prudence,  keeping  them  cowardly  in  their  preaching  and 
communing  within  the  bonds  and  terms,  which  without 
blame  may  be  spoken  and  showed  out  of  the  most  worldly 
livers,  will  not  be  unpunished  of  God.  For  to  the  point  of 
truth,  that  these  men  showed  out  sometime,  they  will  not 
now  stretch  forth  their  lives.  But  by  example  each  one  of 
them,  as  their  words  and  their  works  show,  busy  them, 
through  their  feigning,  to  slander  and  to  pursue  Christ  in 
his  members,  rather  than  they  will  be  pursued. 

And  the  archbishop  said  to  me.  These  men,  the  which 
thou  speakest  of  now,  were  fools  and  heretics,  when  they 
were  counted  wise  men  of  thee  and  other  such  losels.  But 
now  they  are  wise  men,  though  thou  and  other  such  deem 
them  unwise.    Nevertheless,  I  never  wist  any  that  rightly 

*  Probably  Nicholas  Hereford,  John  Purvey,  and  John  Becket. 

t  Philip  Repington  made  bishop,  and  a  persecutor,  on  that  ac- 
count afterwards  called  of  the  brethren  Rampington. — Fox.  See 
Life  of  Wickliff. 


54  William  Thorpe. 

said,  that  any  while  were  envenomed  with  your  contagious- 
ness, that  is,  contaminated  and  spotted  doctrine. 

I  said  to  the  archbishop,  Sir,  I  think  well  that  these 
men  and  such  others  are  now  wise  as  to  this  world.  But 
as  their  words  sounded  sometime,  and  their  works  showed 
outwardly,  it  was  like  to  move  me  that  they  had  earnest  of 
the  wisdom  of  God;  and  that  they  should  have  deserved 
much  grace  of  God  to  have  saved  their  own  souls  and  many 
other  men's,  if  they  had  continued  faithfully  in  willing 
poverty,  and  in  other  simple  virtuous  living.  And  especial- 
ly if  they  had  with  these  aforesaid  virtues  continued  in 
their  busy  fruitful  sowing  of  God's  word ;  as  to  many  men's 
knowledge  they  occupied  them  a  season  in  all  their  skill, 
full  busily  to  know  the  pleasant  will  of  God,  travailing  all 
their  members  full  busily  to  do  thereafter,  purely  and  chiefly 
to  the  praising  of  the  most  holy  name  of  God,  and  for 
grace  of  edification  and  salvation  of  Christian  people.  But 
wo  worth  false  covetousness,  and  evil  counsel  and  tyranny, 
by  which  they  and  many  men  and  women  are  led  blindly 
into  an  evil  end. 

Then  the  archbishop  said  unto  me.  Thou,  and  such  other 
losels  of  thy  sect,  would  shave  your  beards  fidl  near  to  have 

a  benefice.     For,  by ,  I  know  none  more  covetous 

shrews  than  ye  are,  when  that  ye  have  a  benefice.  For  lo, 
J  gave  to  John  Purvey  a  benefice  but  a  mile  out  of  this 
castle,  and  I  heard  more  complaints  about  his  covetousness 
for  tithes,  and  other  misdoings,  than  I  did  of  all  men  that 
were  advanced  within  my  diocese. 

And  I  said  to  the  archbishop.  Sir,  Purvey  is  neither  with 
you  now  for  the  benefice  that  you  gave  him,  nor  holdeth  he 
faithfully  with  the  learning  that  he  taught  and  wrote  before 
time.  Thus  he  showeth  himself  neither  to  be  hot  nor  cold, 
and  therefore  he  and  his  fellows  may  sorely  dread,  that  if 
they  turn  not  hastily  to  the  way  that  they  have  forsaken, 
peradventure  they  be  put  out  of  the  number  of  Christ's 
chosen  people. 

And  the  archbishop  said.  Though  Purvey  be  now  a 
false  harlot,*  I  quit  me  now  to  him.  But  come  he  more 
for  such  cause  before  me,  ere  we  part  I  shall  know  with 
whom  he  holdeth.  But  I  say  to  thee.  Which  are  these 
holy  men  and  wise,  of  whom  thou  hast  taken  thine  infor- 
mation? 

*  Or  knave.  This  name  was  originally  applied  to  a  pretended 
religious  sect,  from  whence  it  became  a  terra  of  reproach. 


Wickliff  and  his  followers.  55 

I  said,  Sir,  master  John  Wickliff  was  holden  of  full 
many  men  the  greatest  clerk  that  they  knew  then  living, 
and  therewith  he  was  named  a  passing  ruly*  man,  and  an 
innocent  in  his  living.  Therefore  great  men  communed  oft 
with  him,  and  they  loved  so  his  learning,  that  they  wrote 
it,  and  busily  info  reed  them  to  rule  themselves  thereafter. 
Therefore,  sir,  this  aforesaid  learning  of  master  John 
Wickliff  is  yet  holden,  of  full  many  men  and  women,  the 
learning  most  agreeable  unto  the  living  and  teaching  of 
Christ,  and  of  his  apostles,  and  most  openly  showing  and 
declaring  how  the  church  of  Christ  hath  been  and  yet 
should  be  ruled  and  governed.  Therefore  so  many  men 
and  women  covet  this  learning,  and  purpose  through  God's 
grace,  to  conform  their  living  like  to  this  learning  of  Wick- 
liff. Master  John  Ashton  taught  and  wrote  accordingly 
and  full  busily,  where,  and  when,  and  to  whom  that  he 
might,  and  he  used  it  himself  right  perfectly  unto  his  life's 
end.  And  also  Philip  of  Rampington,  while  he  was  a 
canon  of  Leicester,  Nicholas  Hereford,  David  Gotray  of 
Packering,  monk  of  Byland,  and  a  master  of  divinity,  and 
John  Purvey,  and  many  others  which  were  holden  right 
wise  men  and  prudent,  taught  and  wrote  busily  this  afore- 
said learning,  and  conformed  them  thereto.  And  with  all 
these  men  I  was  right  homely,t  and  communed  with  them 
long  time  and  oft.  And  so  before  all  other  men  I  chose 
willingly  to  be  informed  of  them  and  by  them,  and  espe- 
cially of  Wickliff  himself,  as  of  the  most  virtuous  and  godly 
wise  man  that  I  heard  of  or  knew.  And  therefore  of  him 
especially,  and  of  these  men  I  took  the  learning  that  1  have 
taught;  and  purpose  to  live  thereafter,  if  God  will,  to  my 
life's  end.  For  though  some  of  those  men  now  are  contrary 
to  the  learning  that  they  taught  before,  I  know  well  that  their 
learning  was  true  which  they  taught;  and  therefore,  with 
the  help  of  God,  I  purpose  to  hold  and  to  use  the  learning 
which  I  heard  of  them,  while  they  sat  on  Moses's  chair, 
and  especially  while  they  sat  on  the  chair  of  Christ.  But 
according  to  the  works  that  they  now  do,  I  will  not  do,  with 
God's  help.  For  they  feign,  and  hide,  and  contrary  the 
truth,  which  before  they  taught  out  plainly  and  truly.  For 
as  I  know  well,  when  some  of  those  men  have  been  blamed 
for  their  slanderous  doing,  they  grant  not  that  they  have 
taught  amiss  or  erred  before  time,  but  that  they  were  con- 

*  Quiet,  orderly.  t  Familiar. 


56  William  Thorpe, 

strained  by  pain  to  leave  to  tell  out  the  truth,  and  thus  they 
choose  now  rather  to  blaspheme  God,  than  to  suffer  awhile 
here  persecution  bodily,  for  the  truths  that  Christ  shed  out 
his  heart  blood  for. 

And  the  archbishop  said,  That  learning  which  thou 
callest  truth  and  verity  is  open  slander  to  holy  church,  as 
it  is  proved  of  holy  church.  For  albeit  that  Wickliff,  your 
author,  was  a  great  clerk,  and  though  many  men  held  him 
to  be  a  perfect  liver,  yet  his  doctrine  is  not  approved  of 
holy  church,  but  many  sentences  of  his  learning  are  con- 
demned, as  they  well  worthy  are.  But  as  touching  Philip 
of  Rampington,  that  was  first  canon,  and  after  abbot  of 
Leicester,  which  is  now  bishop  of  Lincoln,  I  tell  thee,  that 
the  day  is  coming,  for  which  he  fasted  the  even.  For 
neither  he  holdeth  now,  nor  will  hold  the  learning  that  he 
taught,  when  he  was  a  canon  of  Leicester.  For  no  bishop 
of  this  land  pursueth  now  more  sharply  those  that  hold 
thy  way,  than  he  doth. 

I  said,  Sir,  full  many  men  and  women  wonder  upon  him, 
and  speak  much  shame  on  him,  and  hold  him  for  a  cursed 
enemy  of  the  truth. 

The  archbishop  said  to  me.  Wherefore  tarriest  thou  me 
thus  here  with  such  fables;  wilt  thou  shortly,  as  I  have  said 
to  thee,  submit  thee  to  me  or  no] 

I  said,  Sir,  I  tell  you  at  one  word;  I  dare  not  for  the 
dread  of  God  submit  me  to  you,  after  the  tenour  and  sen- 
tence that  ye  have  above  rehearsed  to  me. 

Then,  as  if  he  had  been  wroth,  he  said  to  one  of  his 
clerks,  Fetch  hither  quickly  the  certification  that  came  to 
me  from  Shrewsbury  under  the  bailiff's  seal,  witnessing  ihe 
errors  and  heresies  which  this  losel  hath  venomously  sown 
there. 

Then  hastily  the  clerk  took  out,  and  laid  forth  on  a  cup- 
board divers  rolls  and  writings,  among  which  there  was  a 
little  one,  which  the  clerk  delivered  to  the  archbishop.  And 
by  and  by  the  archbishop  read  this  roll,  containing  this 
sentence : — 

"  The  third  Sunday  after  Easter,  the  year  of  our  Lord 
1407,  William  Thorpe  came  unto  the  town  of  Shrewsbury, 
and  through  leave  granted  unto  him  to  preach,  he  said 
openly  in  St.  Chad's  church,  in  his  sermon,  that  the  sacra- 
ment of  the  altar,  after  the  consecration,  was  material  bread. 
And  that  images  should  in  no  wise  be  worshipped.     And 


The  information  against  him,  57 

that  men  should  not  go  on  pilgrhnages.  And  that  priests 
have  no  title  to  tithes.  And  that  it  is  not  lawful  to  swear 
in  any  wise." 

And  when  the  archbishop  had  read  thus  this  roll,  he 
rolled  it  up  again,  and  said  to  me,  Is  this  wholesome  learn- 
ing to  be  among  the  people? 

1  said.  Sir,  I  am  both  ashamed  on  their  behalf,  and  right 
sorrowful  for  them  that  have  certified  you  these  things  thus 
untruly;  for  I  never  preached  nor  taught  thus,  privily  nor 
openly. 

And  the  archbishop  said,  I  will  give  credence  to  these 
worshipful  men  which  have  written  to  me,  and  witnessed 
under  their  seals  there  among  them.  Though  now  thou 
deniest  this,  weenest  thou  that  I  will  give  credence  to  thee? 
Thou,  losel,  hast  troubled  the  worshipful  commonalty  of 
Shrewsbury,  so  that  the  bailiffs  and  commonalty  of  that 
town  have  written  to  me,  praying  me,  that  am  archbishop 
of  Canterbury,  primate  and  chancellor  of  England,  that  I 
will  vouchsafe  to  grant  them,  that  if  thou  shall  be  made,  as 
thou  art  worthy,  to  suffer  open  iouresse*  for  thine  heresies, 
that  thou  may  have  thy  iouresse  openly  there  among  them.f 
So  that  all  they  whom  thou  and  such  other  losels  have  there 
perverted,  may  through  fear  of  thy  deed  be  reconciled  again 
to  the  unity  of  holy  church;  and  also  they  that  stand  in 
true  faith  of  holy  church,  may  through  thy  deed  be  more 
established  therein.  And  as  if  this  asking  well  pleased  the 
archbishop,  he  said,  By  my  thrift  this  hearty  prayer  and 
fervent  request  shall  be  thought  on. 

But,  certainly,  neither  the  prayer  of  the  men  of  Shrews- 
bury, nor  the  menacing  of  the  archbishop,  made  me  any- 
thing afraid.  But,  in  rehearsing  of  this  malice,  and  in  the 
hearing  of  it,  my  heart  greatly  rejoiced,  and  yet  doth.  I 
thank  God  for  the  grace  that  I  then  thought,  and  yet  think 
shall  come  to  all  the  church  of  God  herethrough,  by  the 
especial  merciful  doing  of  the  Lord.  And  as  having  no 
dread  of  the  malice  of  tyrants,  by  trusting  steadfastly  in 
the  help  of  the  Lord,  with  full  purpose  to  acknowledge  the 
truth,  and  to  stand  thereby  after  my  skill  and  power,  I  said 
to  the  archbishop.  Sir,  if  the  truth  of  God's  word  might  now 
be  accepted  as  it  should  be,  I  doubt  not  to  prove  by  likely 

*  Pain  or  punishment — penance.   Perhaps  from  the  French  jover. 
+  O  Shrewsbury,  thou  hast  a  cause  to  repent  thee,  in  that  thou 
wouldest  not  receive  the  truth  when  it  was  offered  thee. — Fox. 
WICK.  DIS.  26 


58  William  Thorpe. 

evidence,  that  they  who  are  feigned  to  be  out  of  the  faith  of 
holy  church  in  Shrewsbury,  and  in  other  places  also,  are  in 
the  true  faith  of  holy  church.  For  as  their  words  sound, 
and  their  works  show  to  man's  judgment,  dreading  and 
loving  faithfully  God,  their  will,  their  desire,  their  love,  and 
their  business  are  most  set  to  dread  to  offend  God,  and  to 
love  to  please  him  in  true  and  faithful  keeping  of  his  com- 
mandments. And  again,  they  that  are  said  to  be  in  the 
faith  of  holy  church  in  Shrewsbury  and  in  other  places,  by 
open  evidence  of  their  proud,  envious,  malicious,  covetous, 
lecherous,  and  other  foul  w^ords  and  works,  neither  know, 
nor  have  will  to  know,  nor  to  occupy  their  minds  truly  and 
effectually  in  the  right  faith  of  holy  church.  Wherefore, 
neither  all  these,  nor  any  that  follow  their  manners,  shall 
any  time  come  verily  in  the  faith  of  holy  church,  except  they 
enforce  them  more  truly  to  come  in  the  way  which  now  they 
despise.  For  these  men  and  women,  that  are  now  called 
faithful  and  holden  just,  neither  know,  nor  will  exercise 
themselves  to  know  faithfully  the  commandments  of  God. 

And  thus  full  many  men  and  women  now,  and  especially 
men  that  are  named  to  be  principal  limbs  of  holy  church, 
stir  God  to  great  wrath,  and  deserve  his  curse  for  that  they 
call  or  hold  them  just  men,  which  are  full  unjust,  as  their 
vicious  words,  their  great  customable  swearing,  and  their 
slanderous  and  shameful  works  show  openly  and  witness. 
And  therefore  such  vicious  men  and  unjust,  to  their  own 
confusion,  call  them  unjust  men  and  women,  who  after 
their  power  and  judgment  busy  themselves  to  live  justly 
after  the  commandment  of  God.  And,  sir,  you  say  that  I 
have  troubled  the  commonalty  of  Shrewsbury,  and  many 
other  men  and  women  with  my  teaching.  If  it  thus  be,  it 
is  not  to  be  wondered  at  of  wise  men ;  since  all  the  com- 
monalty of  the  city  of  Jerusalem  was  troubled  at  Christ's 
own  person,  who  was  very  God  and  man,  and  the  most 
prudent  preacher  that  ever  was  or  shall  be.  And  also  all 
the  synagogue  of  Nazareth  was  moved  against  Christ,  and 
so  fulfilled  with  ire  towards  him  for  his  preaching,  that 
the  men  of  the  synagogue  rose  up  and  cast  Christ  out  of 
their  city,  and  led  him  up  to  the  top  of  a  mountain  to  cast 
him  down  there  headlong.  Also  accordingly  hereto  the 
Lord  witnesseth  by  Moses,  that  he  shall  put  dissension  be- 
twixt his  people,  and  the  people  that  contrary  and  pursue 
his  people.     Who,  sir,  is  he  that  shall  preach  the  truth  of 


The  office  and  duty  of  Priests.  59 

God's  word  to  the  unfaithful  people,  and  shall  hinder  the 
truth  of  the  gospel,  and  the  prophecy  of  God  almighty  to 
be  fulfilled? 

And  the  archbishop  said  to  me.  It  follows  of  these  thy 
words,  that  thou  and  such  other,  think  that  you  do  right  well 
to  preach  and  teach  as  you  do,  without  authority  of  any 
bishop.*  For  you  presume  that  the  Lord  hath  chosen  you 
only  to  preach,  as  faithful  disciples  and  especial  followers 
of  Christ. 

I  said.  Sir,  by  authority  of  God's  law,  and  also  of  saints 
and  doctors,  I  am  taught  to  consider,  that  it  is  every  priest's 
office  and  duty  to  preach  busily,  freely,  and  truly,  the  word 
of  God.  For  no  doubt  every  priest  should  purpose  first  in 
his  soul,  and  covet  to  take  the  order  of  priesthood,  chiefly 
to  make  known  to  the  people  the  word  of  God,  after  his 
judgment  and  power;  approving  his  words  ever  to  be  true 
by  his  virtuous  works.  And  for  this  intent  we  suppose  that 
bishops  and  other  prelates  of  holy  church  should  chiefly 
take  and  use  their  prelacy,  and  for  the  same  cause  bishops 
should  give  to  priests  their  orders.  For  bishops  should 
accept  no  man  to  priesthood,  except  that  he  had  good  will 
and  full  purpose,  and  were  well  disposed,  and  well  learned 
to  preach.  Wherefore,  sir,  by  the  bidding  of  Christ,  and  by 
the  example  of  his  most  holy  living,  and  also  by  the  wit- 
nessing of  his  holy  apostles  and  prophets,  we  are  bound, 
under  full  great  pain,  to  exercise  us  after  our  judgment  and 
power,  as  every  priest  is  likewise  charged  of  God,  to  fulfil 
duly  the  office  of  priesthood.  We  presume  not  here  of  our- 
selves to  be  esteemed,  either  in  our  own  reputation,  or  in 
any  other  man's,  faithful  disciples,  and  especial  followers 
of  Christ.  But,  sir,  as  I  said  to  you  before,  we  deem  this  by 
authority  chiefly  of  God's  word,  that  it  is  the  chief  duty  of 
every  priest  to  busy  him  faithfully  to  make  the  law  of  God 
known  to  his  people;  and  so  to  commune  the  command- 
ment of  God  charitably,  how  that  we  may  best,  where,  when, 
and  to  whom  that  ever  we  may,  is  our  very  duty.  And  for 
the  will  and  business  that  we  owe  of  due  debt,  to  do  justly 
our  office  through  the  stirring  and  especial  help,  as  we  trust, 
of  God,  hoping  steadfastly  in  his  mercy,  we  desire  to  be  the 
faithful  disciples  of  Christ;  and  we  pray  this  gracious  Lord 

*  In  the  constitutions  of  archbishop  Arundel,  made  by  him  about 
this  time,  and  sanctioned  by  the  convocation,  a.  d.  1408,  it  was  or- 
dered that  none  of  the  clergy  should  preach  without  a  bishop's  license. 
The  mendicant  orders,  however,  were  privileged  to  preach  without 
episcopal  sanction. 


60  William  Thorpe. 

for  his  holy  name,  that  he  make  us  able  to  please  him  with 
devout  prayers,  and  charitable  priestly  works,  that  we  may 
obtain  of  him  to  follow  him  thankfully. 

The  archbishop  said  to  me,  Lewd  losel,  whereto  maketh 
thou  such  vain  reasons  to  me?  Asketh  not  St.  Paul,  how 
should  priests  preach  except  they  be  sent?  But  I  never  sent 
thee  to  preach.  For  thy  venomous  doctrine  is  so  known 
throughout  England,  that  no  bishop  will  admit  thee  to 
preach  by  witnessing  of  their  letters.  Why,  then,  lewd 
idiot,  wilt  thou  presume  to  preach,  since  thou  art  not  sent, 
nor  licensed  of  thy  sovereign  to  preach?  St.  Paul  saith, 
that  subjects  ought  to  obey  their  sovereigns,  and  not  only 
good  and  virtuous,  but  also  tyrants  that  are  vicious. 

And  I  said  to  the  archbishop,  Sir,  as  touching  your 
letter  of  license,  or  other  bishops,  which,  you  say,  we  should 
have  to  witness  that  we  are  able  to  be  sent  to  preach,  we 
know  well  that  neither  you,  sir,  nor  any  other  bishop  of  this 
land  will  grant  to  us  any  such  letters  of  license,  unless  we 
should  oblige  us  to  you,  and  to  other  bishops,  by  unlawful 
oaths,  not  to  pass  the  bounds  and  terms  which  ye,  sir,  or 
other  bishops,  will  limit  to  us.  And  since  in  this  matter 
your  terms  are  some  too  large,  and  some  too  strait,  we 
dare  not  oblige  us  thus  to  be  bounden  to  you  to  keep  the 
terms,  which  you  will  limit  to  us,  as  you  do  to  friars  and 
such  other  preachers.  And  therefore,  though  we  have  not 
your  letter,  sir,  nor  letters  of  any  other  bishops  written  with 
ink  upon  parchment,  we  dare  not  therefore  leave  the  office 
of  preaching;  to  which  preaching  all  piiests  after  their  skill 
and  power  are  bound,  by  divers  testimonies  of  God's  law, 
and  great  doctors,  without  any  mention  making  of  bishops' 
letters.  Forasmuch  as  we  have  taken  upon  us  the  office  of 
priesthood,  though  we  are  unworthy  thereto,  we  came  and 
purpose  to  fulfil  it,  with  the  help  of  God,  by  authority  of  his 
own  law,  and  by  witness  of  great  doctors  and  saints,  ac- 
cordingly hereto  trusting  steadfastly  in  the  mercy  of  God. 
For  that  he  commandeth  us  to  do  the  office  of  priesthood, 
he  will  be  our  sufficient  letters  and  witness,  if  we  by  ex- 
ample of  his  holy  living  and  teaching,  especially  occupy  us 
faithfully  to  do  our  office  justly.  Yea,  the  people  to  whom 
we  preach,  be  they  faithful  or  unfaithful  shall  be  our  letters, 
that  is,  our  witness-bearers;  for  the  truth  where  it  is  sown 
may  not  be  unwitnessed.  For  all  that  are  converted  and 
saved  by  learning  of  God's  word,  and  by  working  there- 
after, are  witness-bearers,  that  the  truth  and  verity,  which 
they  heard  and  did  after,  is  cause  of  their  salvation.     And 


Obedience  to  authority.  61 

again,  all  unfaithful  men  and  women  which  heard  the  truth 
told  out  to  them,  and  would  not  do  thereafter — also  all  they 
that  might  have  heard  the  truth,  and  would  not  hear  it,  be- 
cause that  they  would  not  do  thereafter;  all  these  shall 
bear  witness  against  themselves.  And  the  truth  which  they 
would  not  hear,  or  else  heard  it,  and  despised  to  do  there- 
after through  their  unfaithfulness,  is  and  shall  be  cause  of 
their  damnation.  Therefore,  sir,  since  this  aforesaid  wit- 
nessing of  God,  and  of  divers  saints  and  doctors,  and  of  all 
the  people,  good  and  evil,  suffices  to  all  true  preachers,  we 
think  that  we  do  not  the  office  of  priesthood,  if  we  leave 
our  preaching,  because  that  we  have  not,  or  may  not  have 
duly  bishops'  letters,  to  witness  that  we  are  sent  of  them  to 
preach.  This  sentence  St.  Paul  approves,  where  he  speaks 
of  himself  and  of  faithful  apostles  and  disciples;  saying 
thus;  We  need  no  letters  of  commendation  as  some 
preachers  do,  which  preach  for  covetousness  of  temporal 
goods,  and  for  men's  praising.  And  where  you  say,  sir, 
that  Paul  bids  subjects  obey  their  sovereigns,  that  is  truth, 
and  may  not  be  denied.  But  there  are  two  manner  of  so- 
vereigns— virtuous  sovereigns,  and  vicious  tyrants.  There- 
fore to  these  last  sovereigns  neither  men  nor  women,  that 
are  subject,  owe  to  obey  in  two  manners.  To  virtuous 
and  charitable  sovereigns  subjects  owe  to  obey  willingly 
and  gladly,  in  hearing  of  their  good  counsel,  in  consenting 
to  their  charitable  biddings,  and  in  working  after  their 
fruitful  works. 

This  sentence  Paul  approves,  where  he  saith  to  subjects, 
Be  ye  mindful  of  your  sovereigns,  that  speak  to  you  the 
v/ord  of  God,  and  follow  the  faith  of  them,  whose  conver- 
sation you  know  to  be  virtuous.  For,  as  Paul  saith  after, 
these  sovereigns  to  whom  subjects  ought  to  obey  in  follow- 
ing of  their  manners,  work  busily  in  holy  studying,  how 
they  may  withstand  and  destroy  vices,  first  in  themselves 
and  after  in  all  their  subjects,  and  how  they  may  best  plant 
in  them  virtues.  Also  these  sovereigns  make  devout  and 
fervent  prayers  to  purchase  grace  of  God,  that  they  and 
their  subjects  may  over  all  things  dread  to  offend  him,  and 
love  to  please  him.  Also  these  sovereigns  to  whom  Paul 
bids  us  obey,  as  it  is  said  before,  live  so  virtuously,  that 
all  they  that  will  live  well,  may  take  of  them  good  example, 
to  know  and  to  keep  the  commandments  of  God.  But  in 
this  aforesaid  manner,  subjects  ought  not  to  obey  nor  to  be 
obedient  to  tyrants,  while  they  are  vicious  tyrants,  since 
26* 


62  William  Thorpe. 

their  will,  their  counsel,  their  biddings,  and  their  works  are 
so  vicious,  that  they  ought  to  be  hated  and  left.  And 
though  such  tyrants  are  masterful  and  cruel  in  boasting 
and  menacing;  in  oppressions  and  divers  punishings;  St. 
Peter  bids  the  servants  of  such  tyrants,  to  obey  meekly 
such  tyrants,  suffering  patiently  their  malicious  cruelties. 
But  Peter  counsels  not  any  servant  or  subject  to  obey  any 
lord,  or  prince,  or  sovereign,  in  any  thing  that  is  not  pleas- 
ing to  God. 

And  the  archbishop  said,  If  a  sovereign  bid  his  subject 
do  that  thing  that  is  vicious,  this  sovereign  herein  is  to 
blame;  but  the  subject  for  his  obedience  deserveth  reward 
of  God.  For  obedience  more  pleases  God,  than  any  sa- 
crifice. 

I  said,  Samuel  the  prophet  said  to  Saul  the  wicked  king, 
that  God  was  more  pleased  with  the  obedience  of  his  com- 
mandments, than  with  any  sacrifice  of  beasts.  But  David 
saith,  and  St.  Paul  and  St.  Gregory  accordingly  together, 
that  not  only  they  that  do  evil  are  worthy  of  death  and 
damnation,  but  also  they  that  consent  to  evil  doers.  And, 
sir,  the  law  of  the  holy  church  teaches  in  the  decrees,  that 
no  servant  to  his  lord,  nor  child  to  the  father  or  mother, 
nor  wife  to  her  husband,  nor  monk  to  his  abbot,  ought  to 
obey,  except  in  allowable  things,  and  lawful. 

The  archbishop  said  to  me.  All  these  allegings  that 
thou  bringest  forth,  are  nothing  else  but  proud  presump- 
tuousness.  For  hereby  thou  enforcest  thee  to  prove,  that 
thou  and  such  other  are  so  just,  that  ye  ought  not  to  obey 
to  prelates.  And  thus  against  the  learning  of  St.  Paul, 
who  teaches  you  not  to  preach  unless  you  were  sent,  of 
your  own  authority,  ye  will  go  forth  and  preach,  and  do 
what  ye  list. 

I  said.  Sir,  represents  not  every  priest  the  office  of  the 
apostles,  or  the  office  of  the  disciples  of  Christ?  And  the 
archbishop  said,  Yea.  And  I  said,  Sir,  as  the  tenth  chapter 
of  Matthew,  and  the  last  chapter  of  Mark  witness,  Christ 
sent  his  apostles  to  preach.  And  the  tenth  chapter  of  Luke 
witnesses,  that  Christ  sent  seventy  disciples  two  and  two, 
to  preach  in  every  place  that  he  was  to  come  to.  And 
St.  Gregory  in  the  common  law  saith,  that  every  man  who 
goeth  into  the  priesthood,  takes  upon  him  the  office  of 
preaching;  for  as  he  saith.  That  priest  stirreth  God  to  great 
wrath,  of  whose  mouth  is  not  heard  the  voice  of  preaching. 
And  as  other  more  glosses  upon  Ezekiel  witness,  the  priest 


The  duty  of  priests  to  preach.  63 

who  preaches  not  busily  to  the  people,  shall  be  partaker  of 
their  damnation  who  perish  through  his  default.  And 
though  the  people  are  saved  by  other  especial  grace  of  God, 
than  by  the  priests'  preaching,  yet  the  priests,  in  that  they 
are  ordained  to  preach,  and  preach  not,  in  the  sight  of  God 
they  are  manslayers.  For  as  far  as  in  them  is,  such  priests 
as  preach  not  busily  and  truly,  slay  all  the  people  spiritual- 
ly, in  that  they  withhold  from  them  the  word  of  God,  which 
is  the  life  and  sustenance  of  men's  souls.  And  St.  Isidore 
said,  priests  shall  be  damned  for  wickedness  of  the  people, 
if  they  teach  not  them  that  are  ignorant,  or  blame  not  them 
that  are  sinners.  For  all  the  work  or  business  of  priests 
stands  in  preaching  and  teaching,  that  they  edify  all  men  as 
well  by  knowledge  of  faith,  as  by  discipline  of  works,  that 
is,  virtuous  teaching.  And  as  the  gospel  witnesses,  Christ 
said  in  his  teaching,  I  am  born  and  come  into  this  world, 
to  bear  witness  to  the  truth,  and  he  that  is  of  the  truth 
heareth  my  voice. 

Then,  sir,  since  by  the  word  of  Christ  especially,  that  is, 
by  his  voice,  priests  are  commanded  to  preach;  whatsoever 
priest  it  be,  that  halh  not  good  will  and  full  purpose  to  do 
thus,  and  enables  not  himself  after  his  cunning  and  power 
to  do  his  office  by  the  example  of  Christ  and  of  his  apostles, 
whatsoever  other  thing  he  doth,  displeases  God.  For  lo, 
St.  Gregory  saith,  that  thing  left  which  a  man  is  bound 
chiefly  to  do,  whatsoever  other  thing  a  man  doth,  it  is  un- 
thankful to  the  Holy  Ghost ;  and  therefore  saith  Lincoln,* 
"  The  priest  that  preaches  not  the  word  of  God,  though  he 
be  seen  to  have  none  other  default,  he  is  antichrist  and 
satan,  a  night  thief,  and  a  day  thief,  a  slayer  of  souls,  and 
an  angel  of  light  turned  into  darkness."  Wherefore,  sir, 
these  authorities  and  others  well  considered,  I  deem  myself 
condemnable,  if  I  either  for  pleasure  or  displeasure  of  any 
creature,  apply  me  not  diligently  to  preach  the  word  of  God. 
And  in  the  same  condemnation  I  deem  all  those  priests, 
who  of  good  purpose  and  will,  enforce  themselves  not  busily 
to  do  thus,  and  also  all  them  that  have  purpose  or  will  to 
hinder  any  priest  of  this  business. 

And  the  archbishop  said  to  those  three  clerks  that  stood 
before  him,  Lo,  sirs,  this  is  the  manner  and  business  of 
this  losel  and  such  others,  to  pick  out  such  sharp  sentences 

*  Grostliead,  bishop  of  Lincoln,  who  lived  in  the  preceding  cen- 
tury, and  opposed  the  Romish  corruptions. 


64  William  Thorpe. 

of  Holy  Scripture  and  doctors,  to  maintain  their  sect  and 
lore  against  the  ordinance  of  holy  church.  And  therefore, 
losel,  it  is  thou  that  covetest  to  have  again  the  psalter  that 
I  made  to  be  taken  from  thee  at  Canterbury,  to  record* 
sharp  verses  against  us.  But  thou  shalt  never  have  that 
psalter  nor  any  other  book,  till  that  I  know  that  thy  heart 
and  thy  mouth  accord  fully  to  be  governed  by  holy  church. 

I  said,  Sir,  all  my  will  and  power  is,  and  ever  shall  be, 
I  trust  to  God,  to  be  governed  by  holy  church. 

The  archbishop  asked  me,  what  was  holy  church. 

I  said,  Sir,  I  told  you  before  what  was  holy  church.  But, 
since  ye  ask  me  this  demand,  I  call  Christ  and  his  saints 
holy  church. 

And  the  archbishop  said  unto  me,  I  wot  well  that  Christ 
and  bis  saints  are  holy  church  in  heaven,  but  what  is  holy 
church  in  earth? 

I  said,  Sir,  though  holy  church  be  every  one  in  charity, 
yet  it  hath  two  parts.  The  first  and  principal  part  hath 
perfectly  overcome  all  the  wretchedness  of  this  life,  and 
reigneth  joyfully  in  heaven  with  Christ.  And  the  other  part 
is  here  yet  in  earth,  busily  and  continually  fighting  day  and 
night  against  temptations  of  the  fiend ;  forsaking  and  hating 
the  prosperity  of  this  world,  despising  and  withstanding 
their  fleshly  lusts;  which  only  are  the  pilgrims  of  Christ, 
wandering  toward  heaven  by  steadfast  faith,  and  grounded 
hope,  and  by  perfect  charity.  For  these  heavenly  pilgrims 
may  not,  and  will  not  be  hindered  of  their  good  purpose, 
by  the  reason  of  any  doctors  discording  from  Holy  Scrip- 
ture, nor  by  the  floods  of  any  temporal  tribulation,  nor  by 
the  wind  of  any  pride,  or  boast,  or  of  menacing  of  any 
creature.  For  they  are  all  fast  grounded  upon  the  sure 
stone  Christ,  hearing  his  word  and  loving  it,  exercising  them 
faithfully  and  continually  in  all  their  judgment  to  do  there- 
after. 

The  archbishop  said  to  his  clerks.  See  ye  not  how  his 
heart  is  indurate,  and  how  he  is  travailed  with  the  devil, 
occupying  him  thus  busily  to  allege  such  sentences  to  main- 
tain his  errors  and  heresies.  Certain,  thus  he  would  oc- 
cupy us  here  all  day,  if  we  would  suffer  him. 

One  of  the  clerks  answered,  Sir,  he  said  just  now,  that 

this  certification,  which  came  to  you  from  Shrewsbury,  is 

untruly  forged  against  him.    Therefore,  sir,  appose  you  him 

now  here  in  all  the  points  which  are  certified  against  him, 

*  Repeat. 


The  sacrament  of  the  altar,  65 

and  so  we  shall  hear  of  his  own  mouth  his  answers,  and 
witness  them. 

And  the  archbishop  took  the  certification  in  his  hand,  and 
looked  thereon  a  while,  and  then  he  said  to  me,  Lo  here 
it  is  certified  against  thee  by  worthy  men  and  faithfi,il  of 
Shrewsbury,  that  thou  preachedst  there  openly  in  St.  Chad's 
church,  that  the  sacrament  of  the  altar  is  material  bread 
after  the  consecration,  what  sayest  thou?  Was  this  truly 
preached? 

I  said,  Sir,  I  tell  you  truly  that  I  touched  nothing  there 
of  the  sacrament  of  the  altar,  but  in  this  wise  as  I  will  with 
God's  grace  tell  you  here.  As  I  stood  there  in  the  pulpit, 
busying  me  to  teach  the  commandment  of  God,  there 
knelled  a  sacring  bell,*  and  therefore  much  people  turned 
away  hastily,  and  with  noise  ran  from  me.  And  I,  seeing 
this,  said  to  them  thus.  Good  men,  ye  were  better  to  stand 
here  still  and  to  hear  God's  word.  For  certainly  the  virtue 
and  the  meed  of  the  most  holy  sacrament  of  the  altar 
standeth  much  more  in  the  belief  thereof,  that  you  ought  to 
have  in  your  soul,  than  it  doth  in  the  outward  sight  thereof. 
And  therefore,  you  were  better  to  stand  still  quietly  to  hear 
God's  word,  because  through  the  hearing  thereof,  men  come 
to  very  true  belief.  And  otherwise,  sir,  I  am  certain  I  spake 
not  there  of  the  worthy  sacrament  of  the  altar. 

And  the  archbishop  said,  I  believe  thee  not,  whatsoever 
thou  sayest,  since  such  worshipfiil  men  have  witnessed  thus 
against  thee.  But  since  thou  deniest  that  thou  saidst  thus 
there,  what  sayest  thou  now?  Resteth  there  after  the  con- 
secration in  the  host,  material  bread  or  no?t 

I  said,  Sir,  I  know  in  no  place  in  Holy  Scripture  where 
this  term  material  bread  is  written;  and  therefore,  sir,  when 
I  speak  of  this  matter,  I  use  not  to  speak  of  material  bread. 

Then  the  archbishop  said,  How  teachest  thou  men  to 
believe  in  this  sacrament? 

I  said.  Sir,  as  I  believe  myself,  so  I  teach  other  men. 

He  said.  Tell  out  plainly  thy  belief  thereof. 

I  said,  with  my  protestation,  Sir,  I  believe  that  the  night 
before  that  Christ  Jesus  would  suffer,  willingly,  his  passion 
for  mankind  on  the  morning  after,  he  took  bread  in  his  holy 
and  most  worshipful  hands,  lifting  up  his  eyes  and  giving 

*  A  bell  rung  at  the  mass. 

t  From  the  days  of  WicklifFto  the  reign  of  queen  Mary,  this  was 
made  the  test  to  discover  heretics.  The  reader  will  remember  that 
the  doctrine  of  transubstantiation  is  a  main  support  of  the  fabric  of 
error  reared  by  the  church  of  Rome. 


66  William  Thorpe. 

thanks  to  God  his  Father,  he  blessed  this  brcad,  and  brake 
it,  and  gave  it  to  his  disciples,  saying  to  them,  Take  and  eat 
of  this  all  you,  this  is  ray  body.  And  that  this  is  and 
ought  to  be  all  men's  belief,  Matthew,  Mark,  Luke,  and 
Paul  witness.  Other  belief,  sir,  I  have  none,  nor  will  have, 
nor  teach ;  for  I  believe,  that  this  suffices  in  this  matter. 
For  in  this  belief,  with  God's  grace,  I  purpose  to  live  and 
die,  acknowledging  as  I  believe  and  teach  other  men  to  be- 
lieve, that  the  worshipful  sacrament  of  the  altar  is  the  sa- 
crament of  Christ's  flesh  and  his  blood  in  the  form  of  bread 
and  wine. 

And  the  archbishop  said,  it  is  truth  that  this  sacrament 
is  very  Christ's  body  in  form  of  bread.  But  thou  and  thy 
sect  teach  it  to  be  substance  of  bread.  Think  you  this  true 
teaching? 

I  said.  Neither  1,  nor  any  other  of  the  sect  that  ye  con- 
demn, teach  any  otherwise  than  I  have  told  you,  nor  believe 
otherwise  to  my  knowing.  Nevertheless,  sir,  I  ask  of  you 
for  charity,  that  you  will  tell  me  here  plainly,  how  you  shall 
understand  the  text  of  St.  Paul,  where  he  saith  thus.  This 
thing  feel  you  in  yourself  that  is  in  Christ  Jesus,  while  he 
was  in  the  form  of  God.  Sir,  calleih  not  Paul  here  the 
form  of  God,  the  substance  or  kind  of  God?  Also,  sir,  saith 
not  the  church  in  the  hours  of  the  most  blessed  virgin*  ac- 
cordingly hereto,  where  it  is  written  thus.  Thou  author  of 
health  remember,  that  sometime  thou  took  of  the  undefiled 
virgin  the  form  of  our  body?  Tell  me  for  charity  therefore, 
whether  the  form  of  our  bodies  be  called  here  the  kind  of 
our  body  or  no? 

And  the  archbishop  said,  Wouldest  thou  make  me  to 
declare  this  text  after  thy  purpose,  since  the  church  now 
hath  determined,  that  there  abideth  no  substance  of  bread, 
after  the  consecration,  in  the  sacrament  of  the  altar?  Be- 
lievest  thou  not  this  ordinance  of  the  church ?t 

I  said.  Sir,  whatsoever  prelates  have  ordained  in  the 
church,  our  belief  standeth  ever  whole.  I  have  not  heard, 
that  the  ordinance  of  men  under  beliefj  should  be  put  into 
belief. 

And  the  archbishop  said.  If  thou  hast  not  learned  this 

*  The  service  of  the  virgin.  A  devotional  book  used  in  the  church 
of  Rome. 

t  The  papists  have  none  other  defence  for  them,  but  only  the 
church.    Every  ordinance  of  churchmen  bindeth  not  our  faith. — Fox. 

X  "Under  belief,"  refers  to  those  whose  duty  it  is  rather  to  believe 
what  is  taught,  than  to  devise  matter  for  others  to  believe. 


The  sacrament  of  the  altar,  67 

before,  learn  now  to  know  that  thou  art  out  of  belief,  if  in 
this  matter  and  other  thou  believest  not  as  the  holy  church 
believe.     What  say  doctors  treating  of  this  sacrament? 

I  said,  Sir,  St.  Paul,  who  was  a  great  doctor  of  holy 
church,  speaking  to  the  people,  and  teaching  them  in  the 
right  belief  of  this  most  holy  sacrament,  calleth  it  bread  that 
we  break.  And  also  in  the  canon  of  the  mass,  after  the 
consecration,  this  most  worthy  sacrament  is  called  holy 
bread.  And  every  priest  in  this  land,  after  that  he  hath  re- 
ceived this  sacrament,  saith  thus.  That  thing  which  we  have 
taken  with  our  mouth,  we  pray  God  that  we  may  take  it 
with  a  pure  and  clean  mind.  That  is,  as  I  understand,  we 
pray  God  that  we  may  receive,  through  very  belief,  this 
holy  sacrament  worthily.  And,  sir,  St.  Augustine  saith, 
"  That  which  is  seen  is  bread ;  but  that  which  men's  faith 
asketh  to  be  informed  of  is  very  Christ's  body."  And  also 
Fulgence,  an  ententive*"  doctor,  saith,  "  As  it  were  an  error 
to  say  that  Christ  was  but  a  substance,  that  is,  very  man, 
and  not  very  God;  or  to  say  that  Christ  was  very  God,  and 
not  very  man:  so  is  it,  this  doctor  saith,  an  error  to  say, 
that  the  sacrament  of  the  altar  is  but  a  substance;"  and 
also,  sir,  accordingly  hereto,  in  the  secretf  of  the  mid  mass 
on  Christmas-day,  it  is  written  thus.  Idem  refulsit  Deus, 
sic  terrena  substantia  nobis  conferat  quod  divinum  est; 
which  sentence,  sir,  with  the  secret  of  the  fourth  ferie,  (feria 
quarta)  quatuor  temporum  Septembris,  I  pray  you,  sir, 
declare  here  openly  in  English.^ 

And  the  archbishop  said,  I  perceive  well  enough  where- 
about thou  art,  and  how  the  devil  blindeth  thee,  that  thou 
mayest  not  understand  the  ordinance  of  holy  church,  nor 
consent  thereto.  But  I  command  thee  now,  answer  me  short- 
ly; Believest  thou,  that,  after  the  consecration  of  this  afore- 
said sacrament,  there  abideth  substance  of  bread,  or  not? 

I  said.  Sir,  as  I  understand,  it  is  all  one  to  grant  or  be- 
lieve that  there  dwelleth  substance  of  bread,  and  to  grant 
and  to  believe,  that  this  most  worthy  sacrament  of  Christ's 
own  body  is  accident  without  subject.     But,  sir,  forasmuch 

*  Earnest,  attentive.  Fulgentius  lived  in  the  sixth  century.  He 
wrote  against  the  Arians  and  Pelagians. 

t  The  secret  of  the  mass  is  a  prayer,  said  by  the  priest  privately  to 
himself,  during  that  service ;  it  is  stated  to  signify  the  private  dis- 
course of  our  Lord  with  his  disciples. 

X  God  is  manifested  therein,  thus  a  terrene  (or  earthly)  substance 
imparts  to  us  that  which  is  divine.  The  service  referred  to  is  in  the 
ember  week  in  September. 


68  William  Thorpe. 

as  your  asking  passeth  my  understanding,  I  dare  neither 
deny  it,  nor  grant  it;*  for  it  is  school  matter,  about  which 
I  never  busied  me  to  know;  and  therefore  I  commit  this 
term,  accident  without  subject,  to  those  clerks  who  delight 
them  so  in  curious  and  subtle  sophistry,  because  they  de- 
termine oft  such  difficult  and  strange  matters,  and  wade  and 
wander  so  in  them  from  argument  to  argument,  with  for 
and  against,  till  they  know  not  where  they  are,  and  under- 
stand not  themselves.  But  the  shame  that  these  proud  so- 
phisters  have  to  yield  them  to  men,  and  before  men,  oft  makes 
them  fools,  and  to  be  concluded  shamefully  before  God. 

The  archbishop  said,  I  purpose  not  to  oblige  thee  to 
the  subtle  arguments  of  clerks,  since  thou  art  unable  there- 
to; but  I  purpose  to  make  thee  obey  to  the  determination  of 
holy  church. 

I  said,  Sir,  by  open  evidence  and  great  witness,  a  thou- 
sand years  after  the  incarnation  of  Christ,  the  determination, 
which  I  have  here  before  you  rehearsed,  was  accepted  of 
holy  church  as  sufficient  for  the  salvation  of  all  them  that 
would  believe  it  faithfully,  and  work  thereafter  charitably. 
But,  sir,  the  determination  of  this  matter  was  brought  in, 
since  the  fiend  was  loosed,  by  friar  Thomas,  again, f  espe- 
cially calling  the  most  worshipful  sacrament  of  Christ's  own 
body,  an  accident  without  subject;  which  term,  since  I 
know  not  that  God's  law  approves  it  in  this  matter,  I  dare 
not  grant,  but  utterly  I  deny  to  make  this  friar's  sentence,  or 
any  such  other,  my  belief;  do  with  me,  God,  what  thou  wilt. 

The  archbishop  said,  Well,  well,  thou  shalt  say  other- 
wise ere  I  leave  you.  But  what  sayest  thou  to  this  second 
point  that  is  recorded  against  thee  by  worthy  men  of 
Shrewsbury,  saying  that  thou  preachedst  there,  that  images 
ought  not  to  be  worshipped  in  anywise? 

I  said,  Sir,  I  never  preached  thus,  nor,  through  God's 
grace,  will  I  at  any  time  consent  to  think,  or  to  say  thus, 
either  privily  or  openly.  For  lo,  the  Lord  witnesseth  by 
Moses,  that  the  things  which  he  made  were  right  good,  and 

*  To  grant  the  real  being  of  the  body  without  bread,  is  as  much  as 
to  grant  the  accident  to  be  without  the  subject. — Fox.  The  Lollards 
usually  adopted  the  plan  of  keeping  merely  to  the  words  of  Scrip- 
ture, when  examined  respecting  the  mass,  and  avoided  entering  into 
discussions  upon  the  subject. 

t  The  friar  here  referred  to  is  Thomas  Aquinas,  whose  writings 
were  a  main  support  of  the  doctrine  of  transubstantiation.  The  loos- 
ing  "  again,"  refers  to  the  belief  then  general  among  the  opposers  of 
the  papacy,  that  Satan  had  been  bound  the  first  thousand  years  after 
Christ,  but  was  then  loosed,  Rev.  xx.  1—3.   See  Wickliff,  p.  32.  47. 


Image  worship  unlawful.  60 

so  then  they  were,  and  yet  they  are  and  shall  be  good  and 
worshipful  in  their  kind.  And  therefore,  to  the  end  that 
God  made  them  to,  they  are  all  praiseable  and  worshipful, 
and  especially  man,  that  was  made  after  the  image  and 
likeness  of  God,  is  full  worshipful*  in  his  kind,  yea,  this 
holy  image,  that  is  man,  God  worshippeth.  And  therefore 
every  man  should  worship  other,  in  kind,  and  also  for  hea- 
venly virtues  that  men  use  charitably.  And  also  I  say, 
wood,  tin,  gold,  silver,  or  any  other  matter  that  images  are 
made  of,  all  these  creatures  are  worshipful  in  their  kind, 
and  to  the  end  that  God  made  them  for.  But  the  carving, 
casting,  and  painting  of  an  imagery,  made  within  man's 
hand,  albeit  this  doing  be  accepted  of  men  of  highest  state 
and  dignity,  and  ordained  of  them  to  be  a  calendar  to  un- 
learned men,  who  neither  can,  nor  will  be  learned  to  know 
God  in  his  word,  neither  by  his  creatures,  nor  by  his  won- 
derful and  divers  workings ;  yet  this  imagery  ought  not  to 
be  worshipped  in  form,  nor  in  the  likeness  of  man's  craft. 
Nevertheless,  that  every  matter  the  painters  paint  with, 
since  it  is  God's  creature,  ought  to  be  worshippedf  in  the 
kind,  and  to  that  end  that  God  made  and  ordained  it  to 
serve  man.ij: 

Then  the  archbishop  said  to  me,  I  grant  well  that  no- 
body ought  to  do  worship  to  any  such  images  for  them- 
selves. But  a  crucifix  ought  to  be  worshipped  for  the  pas- 
sion of  Christ  that  is  painted  therein,  and  so  brought  there- 
by to  man's  mind ;  and  thus  the  images  of  the  blessed 
Trinity,  and  of  the  virgin  Mary,  Christ's  mother,  and  other 
images  of  saints  ought  to  be  worshipped.  For  lo,  earthly 
kings  and  lords  who  use  to  send  their  letters  sealed  with 
their  arms,  or  with  their  privy  signet  to  them  that  are  with 
them,  are  worshipped  of  these  men.  For  when  these  men 
receive  their  lords'  letters,  in  which  they  see  and  know  the 
wills  and  biddings  of  the  lords,  in  worship  of  their  lords, 
they  do  off  their  caps  to  these  letters.  Why  not  then,  since 
in  images  made  with  man's  hand,  we  may  read  and  know 
many,  and  divers  things  of  God,  and  of  his  saints;  shall 
we  not  worship  their  images'? 

I  said.  With  my  aforesaid  protestation  I  say,  that  these 
worldly  usages  of  temporal  laws  that  ye  speak  now  of,  may 
be  done  in  some  cases  without  sin.     But  this  is  no  simili- 

*  To  be  reverenced  or  respected.  t  Respected, 

t  Though  man  accept  the  painting  or  carving  of  images,  yet  is 
it  not  the  right  way  to  learn  to  serve  God. — Fox. 
WICK.  DIS.  27 


70  William  Thorpe. 

tude  to  worship  images,  made  by  man's  hand ;  since  that 
Moses,  David,  Solomon,  and  other  saints  in  the  Bible  for- 
bid so  plainly  the  worshipping  of  all  such  images. 

Then  the  archbishop  said,  Lewd  losel,  in  the  old  law  be- 
fore that  Christ  took  mankind,  was  no  likeness  of  any  per- 
son of  the  Trinity,  neither  showed  to  man,  nor  known  of 
man.  But  now  since  Christ  became  man,  it  is  lawful  to 
have  images  to  show  this  manhood,  yea,  though  many  men 
who  are  right  great  clerks,  and  others  also,  held  it  an  error 
to  paint  the  Trinity ;  I  say,  it  is  well  done  to  make  and  to 
paint  the  Trinity  in  images.  For  it  is  great  moving  of  de- 
votion to  men,  to  have  and  to  behold  the  Trinity  and  other 
images  of  saints  carved,  cast,  and  painted.  For  beyond 
the  sea  are  the  best  painters  that  ever  I  saw.  And,  sirs,  I 
tell  you,  this  is  their  manner,  and  it  is  a  good  manner — 
When  an  image-maker  shall  carve,  cast  in  mould,  or  paint 
any  images,  he  shall  go  to  a  priest,  and  shrive  him  as  clean, 
as  if  he  should  then  die ;  and  take  penance,  and  make  some 
certain  vow  of  fasting  or  of  praying,  or  pilgrimages  doing, 
praying  the  priest  especially  to  pray  for  him,  that  he  may 
have  grace  to  make  a  fair  and  a  devout  image. 

I  said,  Sir,  I  doubt  not  if  these  painters  that  ye  speak  of, 
or  any  other  painters,  understood  truly  the  text  of  Moses, 
of  David,  of  the  wise  man,  of  Baruch,  and  of  other  saints 
and  doctors ;  these  painters  should  be  moved  to  shrive  them 
to  God  with  full  inward  sorrow  of  heart  taking  upon  them 
to  do  right  sharp  penance  for  the  sinful  and  vain  craft  of 
painting,  carving,  or  casting  they  had  used ;  promising  God 
faithfully  never  to  do  so  after;  acknowledging  openly  be- 
fore all  men  their  reprovable  learning.  And  also,  sir,  these 
priests  that  shrive,  as  you  do  say,  painters,  and  enjoin 
them  to  do  penance,  and  pray  for  their  speed,  promising  to 
them  help  of  their  praj'^ers  to  be  curious  in  their  sinful 
crafts,  sin  herein  more  grievously  than  the  painters.  For 
these  priests  do  comfort  and  give  them  counsel  to  do  that 
thing,  which  of  great  pain,  yea  under  the  pain  of  God's 
curse,  they  should  utterly  forbid  them.  For  certainly,  sir, 
if  the  wonderful  working  of  God,  and  the  holy  living  and 
teaching  of  Christ,  and  of  his  apostles  and  prophets,  were 
made  known  to  the  people  by  holy  living,  and  true  and 
busy  teaching  of  priests ;  these  things,  sir,  were  sufficient 
books  and  calendars  to  know  God  by,  and  his  saints,  with- 
out any  images  made  with  man's  hand.  But  certainly,  the 
vicious  living  of  priests  and  their  covetousness,  are  chief 


Image  worship  unlavrful.  71 

cause  of  this  error ;  and  all  other  viciousness  that  reigneth 
among  the  people. 

Then  the  archbishop  said,  I  hold  thee  a  vicious  priest 
and  accursed,  and  all  they  that  are  of  thy  sect;  for  all  priests 
of  holy  church,  and  all  images  that  move  men  to  devotion, 
thou  and  such  other  go  about  to  destroy.  Losel,  were  it  a 
fair  thing  to  come  into  the  church,  and  see  therein  none 
image'?* 

I  said,  Sir,  they  that  come  to  the  church,  to  pray  de- 
voutly to  the  Lord  God,  may  in  their  inward  mind  be  the 
more  fervent,  that  all  their  outward  senses  be  closed  from 
all  outward  seeing  and  hearing,  and  from  all  disturbance 
and  lettings.  And  since  Christ  blessed  them  that  saw 
him  not  bodily,  and  have  believed  faithfully  in  him ;  it  suf- 
fices then  to  all  men,  through  hearing  and  knowing  God's 
word,  and  doing  thereafter,  to  believe  in  God,  though  they 
never  see  images  made  with  man's  hand,  after  any  person 
of  the  Trinity,  or  of  any  other  saint. 

And  the  archbishop  said  to  me  with  a  fervent  spirit,  I 
say  to  thee,  losel,  that  it  is  right  well  done  to  make  and  to 
have  an  image  of  the  Trinity;  yea,  what  sayest  thou?  is  it 
not  a  stirring  thing  to  behold  such  an  image? 

I  said.  Sir,  you  said  right  now  that  in  the  old  law,  ere 
Christ  took  mankind,  no  likeness  of  any  person  of  the 
Trinity  was  showed  to  men;  wherefore,  sir,  you  said  it  was 
not  then  lawful  to  have  images ;  but  now  you  say,  since 
Christ  is  become  man,  it  is  lawful  to  have  and  to  make  an 
image  of  the  Trinity,  and  also  of  other  saints.  But,  sir, 
this  thing  would  I  learn  of  you — since  the  Father  of  heaven, 
yea  and  every  person  of  the  Trinity,  was  without  beginning 
God  almighty,  and  many  holy  prophets  who  were  mortal 
men,  were  martyred  violently  in  the  old  law,  and  also  many 
men  and  women  then  died  confessors — Why  was  it  not 
then  as  lawful  and  necessary  as  now,  to  have  made  an 
image  of  the  Father  of  heaven,  and  to  have  made  and  had 
other  images  of  martyrs,  prophets,  and  holy  confessors,  to 
have  been  calendars  to  advise  men  and  move  them  to  de- 
votion, as  ye  say  that  images  now  do? 

The  archbishop  said.  The  synagogue  of  the  Jews  had 
not  authority  to  approve  those  things,  as  the  church  of 
Christ  hath  now. 

I  said,  Sir,  St.  Gregory  was  a  great  man  in  the  new  law, 

*  A  better  sight,  my  lord,  than  to  see  blind  stocks  there  to  be  wor- 
shipped.— Fox. 


72  William  Thorpe. 

and  of  great  dignity,  and,  as  the  common  law  witnesses,  he 
commended  greatly  a  bishop,  in  that  he  forbad  utterly  that 
the  images  made  with  man's  hand  should  be  worshipped. 

The  archbishop  said.  Ungracious  losel,  thou  savourest 
no  more  truth  than  a  hound.  Since  at  the  rood  at  the 
north  door  qt  London,  at  our  lady  at  Walsingham,  and 
many  other  places  in  England,  are  many  great  and  praisable 
miracles  done;  should  not  the  images  of  such  holy  saints 
and  places  at  the  reverence  of  God,  and  of  our  lady,  and 
other  saints,  be  more  worshipped  than  other  places  and 
images,  where  no  such  miracles  are  done? 

I  said,  Sir,  there  is  no  such  virtue  in  any  imagery,  that 
any  image  should  heretofore  be  worshipped ;  wherefore  I 
am  certain  that  there  is  no  miracle  done  of  God  in  any 
place  in  earth,  because  that  any  images  made  with  man's 
hand  should  be  worshipped.  And  therefore,  sir,  as  I 
preached  openly  at  Shrewsbury  and  other  places,  I  say  now 
here  before  you,  that  nobody  should  trust  that  there  were 
any  virtue  in  imagery  made  with  man's  hand;  and  there- 
fore nobody  should  vow  to  them,  nor  seek  them,  nor  kneel 
to  them,  nor  bow  to  them,  nor  pray  to  them,  nor  offer  any 
thing  to  them,  nor  kiss  them,  nor  incense  them.*  For  lo 
the  most  worthy  of  such  images,  the  brazen  serpent  made  by 
Moses  at  God's  bidding,  the  good  king  Hezekiah  destroyed 
worthily  and  thankfully,  and  all  because  it  was  incensed. 
Therefore,  sir,  if  men  take  good  heed  to  the  writing  and  the 
learning  of  St.  Augustine,  of  St.  Gregory,  and  of  St.  John 
Chrysostom,  and  of  other  saints  and  doctors,  how  they 
spake  and  wrote  of  miracles,  that  shall  be  done  now  in  the 
last  end  of  the  world.  It  is  to  be  feared,  that  for  the  un- 
faithfulness of  men  and  women,  the  fiend  hath  great  power 
to  work  many  of  the  miracles  that  now  are  done  in  such 
places.  For  both  men  and  women  delight  now,  more  to 
hear  and  know  miracles,  than  they  do  to  know  God's  word, 
or  to  hear  it  effectually.  Wherefore,  to  the  great  confusion 
of  all  them  that  do  thus,  Christ  saith,  the  generation  of 
adulterers  require  tokens,  miracles,  and  wonders.  Never- 
theless, as  divers  saints  say,  now  when  the  faith  of  God 
is  published  in  Christendom,  the  word  of  God  suffices  to 
man's  salvation,  without  such  miracles ;  and  thus  also  the 
word  of  God  suffices  to  all  faithful  men  and  women  without 
any  such  images.  But,  good  sir,  since  the  Father  of  heaven, 
that  is  God  in  his  Godhead,  is  the  most  unknown  thing 
*  Burn  incense  before  them. 


Pilgrimages  not  lawful.  73 

that  may  be,  and  the  most  wonderful  Spirit,  having  in  it 
no  shape  nor  likeness,  and  members  of  any  mortal  crea- 
ture ;  in  what  likeness  or  what  image  may  God  the  Father 
be  showed  or  painted?* 

The  archbishop  said.  As  holy  church  hath  suffered  the 
images  of  the  Trinity,  and  all  other  images  to  be  painted 
and  showed ;  it  sufficeth  to  them  that  are  members  of  holy 
church.f  But  since  thou  art  a  rotten  member,  cut  away 
from  holy  church,  thou  favourest  not  the  ordinance  thereof. 
But,  since  the  day  passes,  leave  we  this  matter. 

Then  he  said  to  me.  What  sayest  thou  to  the  third  point 
that  is  certified  against  thee,  preaching  openly  in  Shrews- 
bury, that  pilgrimage  is  not  lawful?  And  beside  this  thou 
saidst  that  those  men  and  women  that  go  on  pilgrimages  to 
Canterbury,  to  Beverley,  to  Karlington,  to  Walsingham, 
and  to  any  other  such  places,  are  accursed  and  made  fool- 
ish, spending  their  goods  in  waste. 

I  said.  Sir,  by  this  certification  I  am  accused  to  you  that 
I  should  teach,  that  no  pilgrimage  is  lawful.  But  I  said 
never  thus.  For  I  know  that  there  are  true  and  lawful 
pilgrimages,  and  full  pleasant  to  God;  and  therefore,  sir, 
howsoever  mine  enemies  have  certified  you  of  me,  I  told  at 
Shrewsbury  of  two  manner  of  pilgrimages. 

And  the  archbishop  said  to  me,  Whom  callest  thou  true 
pilgrims? 

I  said,  Sir,  with  my  protestation,  I  call  them  true  pil- 
grims travelling  toward  the  bliss  of  heaven,  who  in  the 
state,  degree,  or  order  that  God  calls  them  to,  busy  them- 
selves faithfully  to  occupy  all  their  judgment  bodily  and 
ghostly,  to  know  truly,  and  to  keep  faithfully,  the  biddings 
of  God,  hating  and  fleeing  all  the  seven  deadly  sins,  and 
every  branch  of  them.  Ruling  themselves  virtuously,  as 
it  is  said  before,  with  all  their  abilities;  doing  discreetly, 
willingly,  and  gladly,  all  the  works  of  mercy,  bodily  and 
ghostly,  after  their  knowledge  and  power,  abling  them  to  the 
gifts  of  the  Holy  Ghost,  disposing  them  to  receive  them  in 
their  souls,  and  to  hold  therein  the  right  blessings  of  Christ, 
busying  them  to  know  and  to  keep  the  seven  principal  vir- 
tues, and  so  then  they  shall  obtain  herethrough  grace,  to 
use  thankfully  to  God  all  the  conditions  of  charity.     And 

*  Many  of  these  blasphemous  representations  are  to  be  seen  in 
missals,  and  even  in  some  printed  books  of  Romish  devotion.  One 
of  them  is  copied  in  Lewis's  Life  of  Pecock. 

t  Holy  church  of  your  own  building. — Fox, 

27* 


74  William  Thorpe. 

then  they  shall  be  moved  with  the  good  Spirit  of  God,  to 
examine  ofl  and  diligently  their  conscience,  that  neither 
wilfully  nor  wittingly  they  err  in  any  article  of  belief,  hav- 
ing continually,  as  frailty  will  suffer,  all  their  business,  to 
dread  and  to  fly  the  offence  of  God,  and  to  love  over  all, 
and  to  seek  ever  to  do  his  pleasant  will.  Of  these  pilgrim- 
ages I  said,  whatsoever  good  thought  they  at  any  time  think, 
what  virtuous  word  they  speak,  and  what  fruitful  work  they 
work — every  such  thought,  word,  and  work  is  a  step  nurh- 
bered  of  God  towards  himself  into  heaven.  These  aforesaid 
pilgrims  of  God,  delight  greatly  when  they  hear  of  saints 
or  of  virtuous  men  and  women,  how  they  forsook  willingly 
the  prosperity  of  this  life,  how  they  withstood  the  sugges- 
tion of  the  fiend,  how  they  restrained  their  fleshly  lusts, 
how  discreet  they  were  in  their  penance  doing,  how  patient 
they  were  in  all  their  adversities,  how  prudent  they  were 
in  counselling  of  men  and  women,  moving  them  to  hate  all 
sins,  and  to  fly  them,  and  to  shame  ever  greatly  thereof, 
and  to  love  all  virtues,  and  to  draw  to  them,  imagining  how 
Christ  and  his  followers  by  example  of  him  suffered  scorns 
and  slanders,  and  how  patiently  they  abode  and  took  the 
wrongful  menacing  of  tyrants;  how  homely*  they  were, 
and  serviceable  to  poor  men  to  relieve  and  comfort  them 
bodily  and  ghostly,  after  their  power  and  skill,  and  how 
devout  they  were  in  prayers;  how  fervent  they  were  in 
heavenly  desires,  and  how  they  absented  themselves  from 
spectacles  of  vain  sayings  and  hearings,  and  how  stable 
they  were  to  prevent  and  destroy  all  vices,  and  how  labori- 
ous and  joyful  they  were  to  sow  and  to  plant  virtues?  These 
heavenly  conditions  and  such  others  have  pilgrims,  or  en- 
deavour to  have  them,  whose  pilgrimage  God  accepteth. 

And  again,  I  said,  as  their  works  show,  the  most  part  of 
men  and  women,  that  go  now  on  pilgrimages,  have  not 
these  aforesaid  conditions,  nor  love  to  busy  them  faithfully 
to  have  them.  For  as  I  well  know,  since  I  have  full  oft 
assayed,  examine  whosoever  will  twenty  of  these  pilgrims, 
and  he  shall  not  find  three  men  or  women  that  know  surely 
a  commandment  of  God,  nor  can  say  their  paternoster  and 
ave  maria,  nor  their  creed  readily  in  any  manner  of  lan- 
guage."]*     And  as  I  have  learned  and  also  know  somewhat 

*  Friendly. 

t  Dr.  Wordsworth  gives  the  following  extract  from  a  book  called 
"  Dialogue  or  Familiar  Talk,"  printed  in  1554.  "  Twenty  years  ago 
who  could  say  the  Lord's  Prayer  in  English  ?    Who  could  tell  any 


His  testimony  against  pilgrimages.  75 

by  experience  of  these  same  pilgrims,  telling  the  cause  why 
many  men  and  women  go  hither  and  thither  now  on  pil- 
grimage, it  is  more  for  the  health  of  their  bodies,  than  of 
their  souls;  more  to  have  riches  and  prosperity  of  this 
world,  than  to  be  enriched  with  virtues  in  their  souls;  more 
to  have  here  worldly  and  fleshly  friendship,  than  to  have 
friendship  of  God,  and  of  his  saints  in  heaven.  For  what- 
soever man  or  woman  doth,  the  friendship  of  God,  or  of 
any  saint,  cannot  be  had,  without  keeping  of  God's  com- 
mandments. Further  with  my  protestation,  I  say  now,  as 
I  said  in  Shrewsbury,  though  they  that  have  fleshly  wills, 
travel  far  their  bodies,  and  spend  much  money,  to  seek  and 
to  visit  the  bones  or  images,  as  they  say  they  do,  of  this 
saint  or  of  that;  such  pilgrimage  going  is  neither  praisable 
nor  thankful  to  God  nor  to  any  saint  of  God,  since  in  effect, 
all  such  pilgrims  despise  God  and  all  his  commandments 
and  saints.  For  the  commandments  of  God  they  will 
neither  know,  nor  keep,  nor  conform  them  to  live  virtuous- 
ly by  example  of  Christ  and  of  his  saints.  Wherefore,  sir, 
I  have  preached  and  taught  openly,  and  so  I  purpose  all  my 
lifetime  to  do,  with  God's  help,  saying  that  such  foolish 
people  waste  blamefuUy  God's  goods  in  their  vain  pilgrim- 
ages, spending  their  goods  upon  vicious  hostelers,*  which 
are  oft  unclean  women;  and  at  the  least,  those  goods  with 
which  they  should  do  works  of  mercy,  after  God's  bidding, 
to  poor  needy  men  and  women. 

These  poor  men's  goods  and  their  livelihood,  these  run- 
ners about  offer  to  rich  priests,  who  have  much  more  live- 
lihood than  they  need.  And  thus  those  goods  they  waste 
wilfully,  and  spend  them  unjustly,  against  God's  bidding, 
upon  strangers,  with  which  they  should  help  and  relieve 
according  to  God's  will  their  poor  needy  neighbours  at 
home.  Yea,  and  over  this  folly,  oftentimes  divers  men  and 
women,  of  these  runners  thus  madly  hither  and  thither 
into  pilgrimage,  borrow  hereto  other  men's  goods;  yea,  and 
sometimes  they  steal  men's  goods  hereto,  and  they  pay  them 
never  again !    Also,  sir,  I  know  well  that  when  divers  men 

one  article  of  his  faith  ?  Who  had  once  heard  of  any  of  the  ten  com- 
mandments ?  Who  knew  what  catechism  meant  ?  Who  understood 
any  point  of  holy  baptism?  If  we  were  sick  of  the  pestilence,  we  ran 
to  St.  Rook,  if  of  the  ague  to  St.  Pernel,  or  master  John  Shorne.  If 
men  were  in  prison  they  prayed  to  St.  Leonard.  If  the  Welchman 
would  have  a  purse,  he  prayed  to  Darvel  Gathorne.  If  a  wife  were 
weary  of  her  husband,  she  offered  oats  at  Paul's  in  London  to  St. 
Uncumber." 

*  Persons  who  kept  inns  or  houses  to  receive  travellers. 


76  William  Thorpe. 

and  women  will  go  thus  after  their  own  wills,  and  finding 
out,  on  pilgrimage;  they  will  ordain  with  them  before,  to 
have  with  them  both  men  and  women,  that  can  well  sing 
wanton  songs,  and  some  other  pilgrims  will  have  with  them 
bagpipes.  So  that  every  town  that  they  come  through, 
what  with  the  noise  of  their  singing,  and  with  the  sound  of 
their  piping,  and  with  the  jangling  of  their  Canterbury  bells, 
and  with  the  barking  out  of  dogs  after  them,  they  make 
more  noise  than  if  the  king  came  there  away  with  all  his 
clarions,  and  many  other  minstrels.  And  if  these  men  and 
women  are  a  month  out  in  their  pilgrimage,  many  of  them 
shall  be  half  ayearaftergreatjanglers,  tale-tellers, and  liars.* 

The  archbishop  said  to  me.  Lewd  losel,  thou  seest  not 
far  enough  in  this  matter,  for  thou  considerest  not  the  great 
travel  of  pilgrims,  therefore  thou  blamest  that  thing  which 
is  praisable.  I  say  to  thee,  that  is  right  well  done,  that 
pilgrims  hav?  with  them  both  singers  and  also  pipers,  that 
when  one  of  them  that  goeth  barefoot  striketh  his  toe  upon 
a  stone,  and  hurteth  him  sore,  and  maketh  him  to  bleed,  it 
is  well  done  that  he  or  his  fellow  begin  then  a  song;t  or 
else  take  out  of  his  bosom  a  bagpipe,  to  drive  away  with 
such  mirth  the  hurt  of  his  fellow.  For  with  such  solace 
the  travel  and  weariness  of  pilgrims  is  lightly  and  merrily 
borne  out. 

I  said,  St.  Paul  teaches  men  to  weep  with  them  that  weep. 

And  the  archbishop  said,  What!  janglest  thou  against 
men's  devotion?  Whatsoever  thou  or  such  other  say,  I  say 
that  the  pilgrimage  that  now  is  used,  is  to  them  that  do  it 
a  praisable  and  a  good  mean  to  come  the  rather  to  grace.:}: 

*  Thus  the  host  in  Chaucer's  Canterbury  Tales  says,  "  Truly  com- 
fort and  mirth  is  there  none,  To  ride  by  the  way  as  dumb  as  a  stone." 
And  the  author  of  Piers  Ploughman's  visions,  describing  some  pil- 
grims, says,  "  They  went  forth  their  way  with  many  wise  tales,  And 
had  leave  to  lie  all  their  life  after."  In  the  Salisbury  ritual  there  is  a 
regular  service  or  form  of  benediction  for  the  pilgrims,  their  scrips 
and  staves,  previously  to  their  going  on  pilgrimage,  with  a  prayer  that 
they  might  deserve  to  come  to  the  joys  of  the  eternal  mansion.  The 
follies  and  vices  resulting  from  these  pilgrimages  are  well  exposed 
by  Erasmus,  in  his  dialogue  Peregrinatio  Religionis  ergo.  He  there- 
in  describes  the  shrine  of  the  virgin  at  Walsingham  in  Norfolk, 
t  Why  then  blamed  Bonner  Philpot  for  singing  in  the  stocks  ? — Fox. 
X  Archbisliop  Sudbury,  predecessor  to  Arundel,  had  a  more  Scrip- 
tural idea  respecting  pilgrimages.  In  1381,  meeting  a  great  many 
pilgrims  on  their  way  to  Thomas  a  Becket's  shrine,  he  told  tliem  that 
tlte  plenary  indulgence  they  hoped  for  at  Canterbury  was  of  no  profit 
or  value.  Some  were  amazed  at  such  a  declaration,  others  openly  im- 
precated  curses  upon  him,  and  wished  he  might  die  a  shameful  death 
for  saying  so.  A  few  months  after,  he  was  slain  by  the  Kentish  rebels, 
and  his  death  was  considered  as  a  judgment  for  this  declaration. 


Instrumental  music,  77 

But  I  hold  thee  unable  to  know  this  grace,  for  thou  enfor- 
cest  thee  to  hinder  the  devotion  of  the  people;  since  by 
authority  of  Holy  Scripture,  men  may  lawfully  have  and 
use  such  solace  as  thou  reprovest.  For  David,  in  his  last 
psalm,  teacheth  men  to  have  divers  instruments  of  music  to 
praise  God  therewith. 

I  said,  Sir,  by  the  sentence  of  divers  doctors  expounding 
the  psalms  of  David,  that  music  and  minstrelsy  which  David 
and  other  saints  of  the  old  law  spake  of,  ought  now  neither 
to  be  taken  nor  used  by  the  letter,  but  these  instruments 
with  their  music  ought  to  be  interpreted  spiritually ;  for  all 
those  figures  are  called  virtues  and  grace,  with  which  virtues 
men  should  please  God,  and  praise  his  name.  For  St. 
Paul  saith,  all  such  things  befell  to  them  in  figure.  There- 
fore, sir,  I  understand,  that  the  letter  of  this  psalm  of 
David,  and  of  such  other  psalms  and  sentences,  slay  them 
that  take  them  now  literally.  This  sentence,  as  I  under- 
stand, sir,  Christ  himself  approved,  putting  out  the  min- 
strels, when  he  would  quicken  the  dead  damsel.  Matt.  ix. 

And  the  archbishop  said  to  me.  Lewd  losel,  is  it  not  law- 
ful to  us  to  have  organs  in  the  church  to  worship  there- 
withal God?  And  I  said.  Yea,  sir,  by  man's  ordinance ;  but 
by  the  ordinance  of  God,  a  good  sermon,  to  the  people's 
understanding,  were  much  more  pleasant  to  God. 

The  archbishop  said,  that  organs  and  good  delectable 
songs  quickened  and  sharpened  men's  wits  more  than 
should  any  sermon.* 

But  I  said,  Sir,  lusty  men  and  worldly  lovers,  delight, 
and  covet,  and  travail,  to  have  all  their  wits  quickened  and 
sharpened  with  divers  sensible  solaces.  But  all  the  faithful 
lovers  and  followers  of  Christ,  have  all  their  delight  to  hear 
God's  word,  and  to  understand  it  truly,  and  to  work  there- 
after faithfiilly  and  continually.  For  no  doubt,  to  dread  to 
offend  God,  and  to  love  to  please  him  in  all  things,  quick- 
eneth  and  sharpeneth  all  the  powers  of  Christ's  chosen 
people;  and  enableth  them  so  to  grace,  that  they  joy  greatly 
to  withdraw  their  ears  and  all  their  understanding  and 
members  from  all  worldly  delight,  and  from  all  fleshly 
solace.  For  St.  Jerome,  as  I  think,  saith.  Nobody  may  joy 
with  this  world  and  reign  with  Christ. 

*  Instrumental  and  artificial  music  had  then  been  introduced  into 
divine  service,  so  as  to  do  away  proper  devotional  feeling.  Erasmus 
complained  of  this  in  his  annotations,  1  Cor.  xiv.  Even  the  Council 
of  Trent  censured  the  curious  and  artificial  singing  then  prevalent. 
Wickliff  wrote  against  it  in  strong  terms. 


78  William  Thorpe. 

And  the  archbishop,  as  if  he  had  been  displeased  with 
my  answer,  said  to  his  clerks.  What  guess  ye  that  this  idiot 
will  speak  there  where  he  hath  no  dread ;  since  he  speaks 

thus  now  here  in  my  presence?  Well,  well,  by ,  thou 

shalt  be  ordained  for.  And  then  he  spake  to  me  all  angrily, 
What  sayest  thou  to  this  fourth  point,  that  is  certified 
against  thee,  preaching  openly  and  boldly  in  Shrewsbury, 
that  priests  have  no  title  to  tithes? 

And  I  said,  Sir,  I  named  there  no  word  of  tithes  in  my 
preaching.  But  more  than  a  month  after  I  was  arrested 
there  in  prison,  a  man  came  to  me  into  the  prison,  asking 
me  what  I  said  of  tithes?  And  I  said  to  him.  Sir,  in  this 
town  are  many  clerks  and  priests,  of  whom  some  are  called 
religious  men,  though  many  of  them  are  seculars ;  therefore 
ask  ye  of  them  this  question.  And  this  man  said  to  me, 
Sir,  our  prelates  say,  that  we  also  are  obliged  to  pay  our 
tithes  of  all  things  that  come  to  us;  and  that  they  are  ac- 
cursed who  withdraw  any  part  designedly  from  them  of 
their  tithes.  And  I  said,  sir,  to  that  man,  as  with  my  pro- 
testation I  say  now  before  you,  that  I  wonder  that  any 
priest  dare  say  men  are  accursed,  without  the  ground 
of  God's  word.  And  the  man  said,  Sir,  our  priests  say, 
that  they  curse  men  thus  by  the  authority  of  God's  law. 
And  I  said,  Sir,  I  know  not  where  this  sentence  of  cursing 
is  authorized  now  in  the  Bible.  And  therefore,  sir,  I  pray 
you  that  you  will  ask  the  wisest  clerk  of  this  town,  that  ye 
may  know  where  this  sentence  of  cursing  them  that  tithe 
not,  is  now  written  in  God's  law.*  For  if  it  were  written 
there,  I  would  right  gladly  be  learned  where.  But  shortly, 
this  man  would  not  go  from  me  to  ask  this  question  of  any 
other  body,  but  required  me  there,  as  I  would  answer  before 
God,  if  in  this  case  that  cursing  of  priests  were  lawful  and 
approved  of  God?  And  shortly  herewith  came  to  my  mind 
the  learning  of  St.  Peter,  teaching  priests  especially  to 
hallow  the  Lord  Christ  in  their  hearts;  being  evermore 
ready,  as  far  as  in  them  is,  to  answer  through  faith  and  hope 
to  them  that  ask  of  them  a  reason.  And  this  lesson  Peter 
teaches  men  to  use  with  a  meek  spirit,  and  with  dread  of 
the  Lord.     Wherefore,  sir,  I  said  to  this  man  in  this  wise, 

*  The  general  sentence  of  the  curse,  which  was  read  four  times  a 
year,  included,  "  also  all  those  that  for  malice  or  wrath  of  (against) 
parson,  vicar,  or  priest,  or  of  any  other,  or  for  wrongful  covetousness 
of  himself,  withholds  rightful  tithes  and  offerings,  rents  or  mortua- 
ries, from  their  own  parish  church." — Becon's  Reliques  of  Rome, 
12mo.  ed.  Fo.  247.     See  also  Chaucer's  Jack  Upland. 


Tithes.  79 

In  the  old  law,  which  ended  not  fully  till  the  time  that 
Christ  rose  up  again  from  death  to  life,  God  commanded 
tithes  to  be  given  to  the  Levites,  for  the  great  business  and 
daily  travail  that  pertained  to  their  office.  But  priests,  be- 
cause their  travail  was  much  more  easy  and  light,  than  was 
the  office  of  the  Levites,  God  ordained  the  priests  should 
take  for  their  livelihood  to  do  their  office,  the  tenth  part  of 
those  tithes  that  were  given  to  the  Levites.  But  now,  I 
said,  in  the  new  law,  neither  Christ  nor  any  of  his  apostles 
took  tithes  of  the  people,  nor  commanded  the  people  to  pay 
tithes,  neither  to  priests,  nor  to  deacons.  But  Christ  taught 
the  people  to  do  alms,  that  is,  works  of  mercy,  to  poor 
needy  men,  of  surplus,  that  is,  superfluous  of  their  tem- 
poral goods,  which  they  had  more  than  they  needed,  reason- 
ably to  their  necessary  livelihood.  And  thus,  I  said,  not  of 
tithes,  but  of  pure  alms  of  the  people,  Christ  lived  and  his 
apostles,  when  they  were  so  busy  in  preaching  of  the  word 
of  God  to  the  people,  that  they  might  not  otherwise  work 
to  get  their  livelihood.  But,  after  Christ's  ascension,  and 
when  the  apostles  had  received  the  Holy  Ghost,  they  work- 
ed with  their  hands  to  get  their  livelihood,  when  that  they 
might  thus  do  for  busy  preaching.  Therefore  by  example 
of  himself,  St.  Paul  teacheth  all  the  priests  of  Christ  to 
work  with  their  hands,  when  for  busy  teaching  of  the  peo- 
ple they  might  thus  do.  And  thus  all  these  priests,  whose 
priesthood  God  accepteth  now,  or  will  accept,  or  did  in  the 
apostles'  time,  and  after  their  decease,  will  do  to  the  world's 
end.  But,  as  Cistersiensis  tells,  in  the  year  of  our  Lord 
Jesus  Christ,  1271,  one  pope  Gregory  the  tenth,  ordained 
new  tithes  first  to  be  given  to  priests  now  in  the  new  law. 
But  St.  Paul  in  his  time,  whose  trace  or  example  all  priests 
of  God  enforce  them  to  follow,  seeing  the  covetousness  that 
was  among  the  people,  desiring  to  destroy  that  foul  sin 
through  the  grace  of  God  and  true  virtuous  living  and  ex- 
ample of  himself,  wrote  and  taught  all  priests  to  follow 
him  as  he  followed  Christ,  patiently,  willingly,  and  gladly 
in  high  poverty.  Wherefore  Paul  saith  thus.  The  Lord  hath 
ordained  that  they  that  preach  the  gospel,  shall  live  of  the 
gospel.  But  we,  saith  Paul,  that  covet  and  busy  us  to  be 
faithful  followers  of  Christ,  use  not  this  power.  For  lo,  as 
Paul  witnesses  afterward,  when  he  was  full  poor  and  needy, 
preaching  among  the  people ;  he  was  not  chargeable  unto 
them,  but  with  his  hands  he  worked,  not  only  to  get  his 
own  living,  but  also  the  living  of  other  poor  and  needy 


80  William  Thorpe. 

creatures.*  And  since  the  people  was  never  so  covetous 
nor  so  avaricious,  I  guess,  as  they  are  now,  it  were  good 
counsel  that  all  priests  took  good  heed  to  this  heavenly 
learning  of  Paul,  following  him  here  in  wilful  poverty,  no- 
thing charging  the  people  for  their  bodily  livelihood.  But, 
because  that  many  priests  do  contrary  to  Paul  in  this  afore- 
said doctrine,  Paul  biddeth  the  people  take  heed  to  those 
priests  that  follow  him  as  he  had  given  them  example.  As 
if  Paul  would  say  thus  to  the  people.  Accept  ye  none  other 
priests  than  they  that  live  after  the  form  that  I  have  taught 
you.  For  certain,  in  whatsoever  dignity  or  order  any 
priest  is  in,  if  he  conform  him  not  to  follow  Christ  and  his 
apostles,  in  willing  poverty,  and  in  other  heavenly  virtues, 
and  especially  in  true  preaching  of  God's  word,  though 
such  a  one  be  named  a  priest,  yet  he  is  no  more  than  a 
priest  in  name,  for  the  work  of  a  very  priest  in  such  a  one 
is  wanting.  This  sentence  approveth  Augustine,  Gregory, 
Chrysostom,  and  Lincolnf  plainly. 

The  archbishop  said  to  me,  Thinkest  thou  this  is  whole- 
some learning,  to  sow  openly,  or  yet  privily  among  the 
people  ?  Certainly,  this  doctrine  contraries  plainly  the  ordi- 
nance of  holy  fathers,  who  have  ordained,  granted,  and 
licensed  priests  to  be  in  divers  degrees,  and  to  live  by  tithes 
and  offerings  of  the  people,  and  by  other  duties. 

I  said,  Sir,  if  priests  were  now  in  measurable  measure 
and  number,  and  lived  virtuously,  and  taught  busily  and 
truly  the  word  of  God,  by  example  of  Christ  and  of  his 
apostles,  without  tithes,  offerings,  and  other  duties  that 
priests  now  challenge  and  take,  the  people  would  give  them 
freely  sufficient  livelihood. 

And  a  clerk  said  to  me.  How  wilt  thou  make  this  good, 
that  the  people  will  give  freely  to  priests  their  livelihood ; 
since  that  now  by  the  law  every  priest  can  scarcely  con- 
strain the  people  to  give  them  their  livelihood? 

I  said.  Sir,  it  is  now  no  wonder  though  the  people  grudge 
to  give  priests  the  livelihood  that  they  ask.  Many  people 
know  now,  how  that  priests  should  live,  and  how  that  they 
live  contrary  to  Christ  and  to  his  apostles.  And  therefore 
the  people  are  full  heavy  to  pay,  as  they  do,  their  temporal 
goods  to  parsons,  and  to  other  vicars  and  priests,  who 
should  be  faithful  dispensators  of  the  parish's  goods ;  taking 

*  This  rule  with  the  rule  of  begging  friars  cannot  stand  toge- 
ther.— Fox. 
t  Grosthead. 


Tithes  and  offerings.  81 

to  themselves  no  more  but  a  scarce  living  of  tithes,  or  of 
offerings,  by  the  ordinance  of  the  common  law.  For  what- 
soever priests  take  of  the  people,  be  it  tithe  or  offering,  or 
any  other  duty  or  service,  the  priests  ought  to  have  thereof 
no  more  than  a  bare  living ;  and  to  depart  the  residue  to 
the  poor  men  and  women,  especially  of  the  parish  of  which 
they  take  this  temporal  living.  But  the  most  of  priests  now 
waste  their  parish's  goods,  and  spend  them  at  their  own 
will,  after  the  world,  in  their  vain  lusts.  So  that  in  few 
places  poor  men  have  duly,  as  they  should  have,  their  own 
sustenance,  neither  of  tithes,  nor  of  offerings,  nor  of  other 
large  wages  and  foundations  that  priests  take  of  the  people, 
in  divers  manners  above  what  they  need  for  needful  suste- 
nance of  meat  and  clothing.  But  the  poor  needy  people 
are  forsaken  and  left  of  priests  to  be  sustained  of  the  parish- 
ioners, as  if  the  priests  took  nothing  of  the  parishioners  to 
help  the  people  with. 

And  thus,  sir,  unto  over  great  charges  of  the  paiish- 
ioners  they  pay  their  temporal  goods  twice,  where  once  might 
suffice,  if  priests  were  true  dispensators.  Also,  sir,  the  pa- 
rishioners that  pay  their  temporal  goods,  be  they  tithes  or 
offerings,  to  priests  that  do  not  their  office  among  them 
justly,  are  partners  of  every  sin  of  those  priests  ;  because 
that  they  sustain  those  priests'  folly  in  their  sin,  with  their 
temporal  goods.  If  these  things  be  well  considered,  what 
wonder  is  it  then,  sir,  if  the  parishioners  grudge  against 
these  dispensators? 

Then  the  archbishop  said  to  me.  Thou  that  shouldest  be 
judged  and  ruled  by  holy  church,  presumptuously  thou 
deemest  holy  church  to  have  erred  in  the  ordinance  of  tithes 
and  other  duties  to  be  paid  to  priests.  It  shall  be  long  ere 
thou  thrive,  losel,  that  despisest  thy  ghostly  mother.  How 
darest  thou  speak  this,  losel,  among  the  people?  Are  not 
tithes  given  to  priests  to  live  by? 

I  said.  Sir,  St.  Paul  saith,  that  tithes  were  given  in  the 
old  law  to  Levites  and  to  priests,  that  came  of  the  lineage  of 
Levi.  But  our  priests,  he  saith,  came  not  of  the  lineage  of 
Levi,  but  of  the  lineage  of  Judah,  to  which  Judah  no  tithes 
were  promised  to  be  given,  Heb.  vii.  Therefore  Paul  saith, 
Since  the  priesthood  is  changed  from  the  generation  of  Levi 
to  the  generation  of  Judah,  it  is  necessary  that  changing 
also  be  made  of  the  law.  So  that  priests  live  now  without 
tithes  and  other  duties  that  they  claim,  following  Christ  and 
his  apostles  in  willing  poverty,  as  they  have  given  them 

WICK.  DIS.  28 


82  William  Thorpe, 

example.  For  since  Christ  lived,  all  the  time  of  his  preach- 
ing, by  pure  alms  of  the  people;  and  by  example  of  him 
his  apostles  lived  in  the  same  manners,  or  else  by  the 
labour  of  their  hands,  as  it  is  said  above.  Every  priest, 
whose  priesthood  Christ  approves,  knows  well,  and  confesses 
in  word  and  in  work,  that  a  disciple  ought  not  to  be  above 
his  master,  but  it  suffices  to  a  disciple  to  be  as  his  master, 
simple  and  pure,  meek  and  patient;  and  by  example  espe- 
cially of  his  master  Christ,  every  priest  should  rule  him  in 
all  his  living;  and  so,  after  his  skill  and  power,  a  priest 
should  busy  him  to  inform  and  to  rule  whomsoever  he 
might  charitably. 

And  the  archbishop  said  to  me  with  a  great  spirit,  God's 
curse  have  thou  and  mine  for  this  teaching;  for  thou 
wouldst  hereby  make  the  old  law  more  free  and  perfect  than 
the  new  law.  For  thou  sayest  that  it  is  lawful  to  Levites 
and  to  priests  to  take  tithes  in  the  old  law,  and  so  to  enjoy 
their  privileges;  but  to  us  priests  in  the  new  law,  thou 
sayest  it  is  not  lawful  to  take  tithes ;  and  thus  thou  givest 
to  Levites  of  the  old  law  more  freedom  than  to  priests  of  the 
new  law. 

I  said.  Sir,  I  marvel  that  ye  understand  this  plain  text 
of  Paul  thus.  Ye  wot  well,  that  the  Levites  and  priests  in 
the  old  law  that  took  tithes,  were  not  so  free  nor  so  perfect, 
as  Christ  and  his  apostles  who  took  no  tithes.  And,  sir, 
there  is  a  doctor,  I  think  that  it  is  St.  Jerome,  who  saith 
thus.  The  priests  that  challenge  now  in  the  new  law  tithes, 
say  in  effect,  that  Christ  is  not  become  man,  nor  hath  yet 
suffered  death  for  man's  love.  Wherefore  this  doctor 
saith  this  sentence.  Since  tithes  were  the  hires  and  wages 
limited  to  Levites  and  to  priests  of  the  old  law  for  bear- 
ing about  of  the  tabernacle,  and  for  slaying  and  flaying  of 
beasts,  and  for  burning  of  sacrifice,  and  for  keeping  of  the 
temple,  and  for  blowing  the  trumpet  of  battle  before  the 
host  of  Israel,  and  other  divers  observances  that  pertained 
to  their  office — those  priests  that  will  challenge  or  take 
tithes,  deny  that  Christ  is  come  in  the  flesh,  and  do  the 
priest's  office  of  the  old  law,  for  whom  tithes  were  granted, 
for  else,  as  this  doctor  saith,  priests  take  now  tithes  wrong- 
fully. 

And  the  archbishop  said  to  his  clerks.  Heard  you  ever 
losel  speak  thus?  Certainly  this  is  the  learning  of  them  all, 
that  wheresoever  they  come,  and  they  may  be  suffered,  they 
enforce  them  to  impugn  the  freedom  of  holy  church. 


Office  of  Priests.  83 

I  said,  Sir,  why  call  ye  the  taking  of  tithes,  and  of  such 
other  duties,  that  priests  challenge  now  wrongfully,  the 
freedom  of  holy  church;  since  neither  Christ  nor  his 
apostles  challenged  or  took  such  duties?  Therefore  these 
takings  of  priests  now  are  not  justly  called  the  freedom  of 
holy  church,  but  all  such  giving  and  taking  ought  to  be 
called  and  holden  the  slanderous  covetousness  of  men  of 
the  holy  church. 

And  the  archbishop  said  to  me.  Why,  losel,  wilt  not  thou 
and  others  that  are  confederate  with  thee,  seek  out  of  Holy 
Scripture,  and  of  the  sentences  of  doctors,  all  sharp  authori- 
ties against  lords,  knights,  and  squires,  and  against  other 
secular  men,  as  thou  dost  against  priests? 

And  I  said,  Sir,  whatsoever  men,  or  women,  lords,  or 
ladies,  or  any  others,  that  are  present  in  our  preaching  spe- 
cially, or  in  our  communing,  after  our  knowledge,  we  tell 
out  to  them  their  office  and  their  charges.  But,  sir,  since 
Chrysostom  saith,  that  priests  are  the  stomach  of  the  people, 
it  is  needful  in  preaching,  and  also  in  communing,  to  be 
most  busy  about  this  priesthood.  Since  by  the  viciousness 
of  priests  both  lords  and  commons  are  most  sinfully  infected, 
and  led  into  the  worst.  And  because  that  the  covetousness 
and  pride  of  priests,  and  the  boast  that  they  have  and  make 
of  their  dignity  and  power,  destroys  not  only  the  virtues 
of  priesthood  in  priests  themselves,  but  also  over  this,  it 
stirreth  God  to  take  great  vengeance  both  upon  the  lords, 
and  the  commons,  who  suffer  these  priests  charitably. 

And  the  archbishop  said  to  me.  Thou   judgest  every 

priest  proud  that  will  not  go  arrayed  as  thou  dost.  By , 

I  deem  him  to  be  more  meek  that  goeth  every  day  in  a 
scarlet  gown,  than  thou  in  thy  threadbare  blue  gown.* 
Whereby  knowest  thou  a  proud  man? 

And  I  said.  Sir,  a  proud  priest  may  be  known  when  he 
denies  to  follow  Christ  and  his  apostles  in  willing  poverty, 
and  other  virtues;  and  coveteth  worldly  worship,  and 
taketh  it  gladly,  and  gathers  together  with  pleading,  me- 
nacing, or  with  flattering,  or  with  simony,  any  worldly 
goods;  and  most,  if  a  priest  busy  not  himself  to  withstand 
sin  chiefly  in  himself,  and  after  in  all  other  men  and  women 
after  his  knowledge  and  power. 

The  archbishop  said  to  me,  Though  thou  knowest  a 
priest  to  have  all  these  vices,  and  though  thou  sawest  a 

*  WicklifFand  bis  fellows  were  usually  accustomed  in  their  preach- 
ing to  go  barefoot,  and  in  simple  russet  gowns.— Fox,  Life  of  WicMiff. 


84  William  Thorpe. 

priest  commit  sins  of  the  flesh, — wouldst  thou  therefore 
condemn  this  priest  as  damnable?  I  say  to  thee,  in  the 
turning  about  of  thy  hand,  such  a  sinner  may  be  verily 
repented. 

And  I  said,  Sir,  I  will  not  condemn  any  man  for  any 
sin  that  I  know  done  or  may  be  done,  so  that  the  sinner 
leave  his  sin.  But,  by  authority  of  Holy  Scripture,  he  that 
sinneth  thus  openly  as  you  show  here,  is  damnable  for 
doing  of  such  a  sin;  and  most  specially  a  priest  who  should 
be  example  to  all  others  to  hate  and  fly  sin.  And  in  how 
short  time  soever  ye  say  that  such  a  sinner  may  be  repented, 
he  ought  not  of  him  that  knoweih  his  sinning,  to  be  judged 
verily  repentant,  without  open  evidence  of  great  shame  and 
hearty  sorrow  for  his  sin.  For  whosoever,  and  especially 
a  priest,  uses  pride,  envy,  covetousness,  lechery,  simony,  or 
any  other  vices,  shows  not  as  open  evidence  of  repentance 
as  he  hath  given  evil  example  and  occasion  of  sinning,  if  he 
continue  in  any  such  sin  as  long  as  he  may;  it  is  likely 
that  sin  leaveth  him,  and  he  not  sin.  And,  as  I  understand, 
such  a  one  sinneth  unto  death,  for  whom  nobody  oweth  to 
pray,  as  St.  John  saith. 

And  a  clerk  said  then  to  the  archbishop.  Sir,  the  longer 
that  ye  oppose  him,  the  worse  he  is;  and  the  more  you 
busy  you  to  amend  him,  the  waywarder  he  is.  For  he 
is  of  so  shrewd  a  kind,  that  he  shames  not  only  to  be  him- 
self a  foul  nest,  but  without  shame  he  busies  him  to  make 
his  nest  fouler. 

Then  the  archbishop  said  to  his  clerk,  Suffer  awhile,  for 
I  am  at  an  end  with  him;  for  there  is  another  point  certi- 
fied against  him,  and  I  will  hear  what  he  saith  thereto. 

Then  he  said  to  me,  Lo,  it  is  here  certified  against  thee, 
that  thou  preachedst  openly  at  Shrewsbury,  that  it  is  not 
lawful  to  swear  in  any  case. 

I  said.  Sir,  I  never  preached  so  openly,  nor  have  I 
taught  in  this  wise  in  any  place.  But,  sir,  as  I  preached 
in  Shrewsbury,  with  my  protestation  I  say  to  you  now 
here;  that  by  the  authority  of  the  epistle  of  St.  James,  and 
by  witness  of  divers  saints  and  doctors,  1  have  preached 
openly  in  one  place  or  other,  that  it  is  not  lawful  in  any 
case  to  swear  by  any  creature.  And  over  this,  sir,  I  have 
also  preached  and  taught  by  the  aforesaid  authorities,  that 
nobody  should  swear  in  any  case,  if  that  without  oath,  in 
anywise,  he  that  is  charged  to  swear  might  excuse  himself 
to  them  that  have  power  to  compel  him  to  swear  in  things 


Judicial  oaths,  65 

lawful.  But  if  a  man  may  not  excuse  himself,  without  oath, 
to  them  that  have  power  to  compel  him  to  swear,  then  he 
ought  to  swear  only  by  God,  taking  him  only  that  is  Truth 
for  to  witness  the  truth.* 

Then  a  clerk  asked  me  if  it  were  not  lawful  to  a  subject, 
at  the  bidding  of  his  prelate,  to  kneel  down  and  touch  the 
holy  gospel  book,  and  kiss  it,  saying.  So  help  me  God  and 
this  holy  dome?t  for  he  should  after  his  skill  and  power  do 
all  things  that  his  prelate  commands  him. 

I  said  to  them.  Sirs,  ye  speak  here  full  generally  or 
largely.  What  if  a  prelate  commanded  his  subject  to  do  an 
unlawful  thing,  should  he  obey  thereto? 

And  the  archbishop  said,  A  subject  ought  not  to  suppose 
that  his  prelate  will  bid  him  do  an  unlawful  thing.  For  a 
subject  ought  to  think  that  his  prelate  will  bid  him  do 
nothing  but  what  he  will  answer  for  before  God,  that  it  is 
lawful.  And  then,  though  the  bidding  of  the  prelate  be 
unlawful,  the  subject  hath  no  peril  to  fulfil  it,  since  he 
thinketh  and  judgeth  that  whatsoever  his  prelate  bids  him 
do,  that  it  is  lawful  to  him  for  to  do  it. 

I  said.  Sir,  I  trust  not  thereto.  But  to  our  purpose:  sir, 
I  tell  you  that  I  was  once  in  a  gentleman's  house,  and  there 
were  then  two  clerks  there,  a  master  of  divinity,  and  a  man 
of  law,  which  man  of  law  was  also  communing  in  divinity. 
And  among  other  things,  these  men  spake  of  oaths,  and 
the  man  of  law  said.  At  the  bidding  of  his  sovereign  who 
had  power  to  charge  him  to  swear,  he  would  lay  his  hand 
upon  a  book,  and  hear  his  charge.  And  if  his  charge  to  his 
understanding  were  unlawful,  he  would  hastily  withdraw 
his  hand  upon  the  book,  taking  there  only  God  to  witness 
that  he  would  fulfil  that  lawful  charge,  after  his  power. 
And  the  master  of  divinity  said  then  to  him  thus:  Certainly 

*  This  imputaton  was  cast  upon  Thorpe,  and  many  who  were  of 
his  sentiments,  on  account  of  their  bearing  testimony  against  the  pro- 
fane swearing  which  then  abounded,  even  more  than  in  our  days,  and 
with  a  horrid  variety  of  oaths.  WicklifF  describes  the  abbots  or 
priors  riding  in  state  and  great  splendour,  swearing  by  all  the  mem- 
bers of  Christ.  The  parson  in  the  Canterbury  Tales,  having  reproved 
the  host  for  swearing,  the  latter  exclaims,  "  I  smell  a  Lollard  in  the 
wind."  In  solemn  or  judicial  oaths  they  objected  to  being  sworn 
by,  or  upon,  any  created  or  formed  substance,  such  as  relics  of  the 
saints.  Articles  of  this  description  were  sometimes  concealed  in  the 
altars  upon  which  men  made  their  oaths,  and  their  engagements 
were  deemed  the  more  binding  when  they  learned  this.  William, 
duke  of  Normandy,  acted  thus  to  Harold. 

t  Judgment,  opinion. 

28*- 


86  William  Thorpe.  * 

he  that  lays  his  hand  upon  a  book  in  this  wise,  and  makes 
there  a  promise  to  do  that  which  he  is  commanded,  is 
obliged  thereby  by  book  oath  then  to  fulfil  his  charge. 
For,  no  doubt,  he  that  chargeth  him  to  lay  his  hand  thus 
upon  a  book,  touching  the  book,  and  swearing  by  it,  and 
kissing  it,  promising  in  this  form  to  do  this  thing  or  that, 
will  say  and  witness  that  he  who  touches  thus  a  book,  and 
kisses  it,  has  sworn  upon  that  book.  And  all  other  men 
who  see  that  man  thus  do,  and  also  all  those  who  hear 
hereof,  in  the  same  manner  will  say  and  witness,  that  this 
man  hath  sworn  upon  a  book.  Wherefore  the  master  of 
divinity  said,  it  was  not  lawful  either  to  give  or  to  take  any 
such  charge  upon  a  book;  for  every  book  is  nothing  else 
but  divers  creatures  of  which  it  is  made.  Therefore  to 
swear  upon  a  book,  is  to  swear  by  creatures,  and  this  swear- 
ing is  ever  unlawful.  This  sentence  Chrysostom  witnesses 
plainly,  blaming  them  greatly  that  bring  forth  a  book  to 
swear  upon,  charging  clerks  that  in  no  wise  they  constrain 
any  body  to  swear,  whether  they  think  a  man  to  swear  true 
or  false. 

And  the  archbishop  and.  his  clerks  scorned  me,  and 
blamed  me  greatly  for  this  saying.  And  the  archbishop 
menaced  me  with  great  punishment  and  sharp,  except  I  left 
this  opinion  of  swearing. 

I  said,  Sir,  this  is  not  mine  opinion,  but  it  is  the  opinion 
of  Christ  our  Saviour,  and  of  St.  James,  and  of  Chrysostom, 
and  of  other  divers  saints  and  doctors. 

Then  the  archbishop  had  a  clerk  read  this  homily  of 
Chrysostom;  which  homily  this  clerk  held  in  his  hand, 
written  in  a  roll ;  which  roll  the  archbishop  caused  to  be 
taken  from  my  fellow  at  Canterbury.  And  so  then  this 
clerk  read  this  roll,  till  he  came  to  a  clause  where  Chry- 
sostom saith,  that  it  is  sin  to  swear  well. 

Then  a  clerk,  Malveren,  as  I  guess,  said  to  the  arch- 
bishop. Sir,  I  pray  you  learn  of  him,  how  he  understands 
Chrysostom  here,  saying  it  to  be  sin  to  swear  well. 

So  the  archbishop  asked  me,  how  I  understood  here 
Chrysostom. 

And  certain  I  was  somewhat  afraid  to  answer  hereto.  For 
I  had  not  busied  me  to  study  about  the  sense  thereof,  but 
lifting  up  my  mind  to  God,  I  prayed  of  him  grace.  And 
as  fast  as  I  thought  how  Christ  said  to  his  apostles,  When 
for  my  name  ye  shall  be  brought  before  judges,  I  shall  give 
into  your  mouth  wisdom  that  your  adversaries  shall  not 


Judicial  oaths*  87 

againstsay;  and,  trusting  faithfully  in  the  word  of  God,  I 
said,  Sir,  I  know  well  that  many  men  and  women  have 
now  swearing  so  in  custom,  that  they  neither  know  nor  will 
know,  that  they  do  evil  to  swear  as  they  do.  But  they 
think  and  say,  that  they  do  well  to  swear  as  they  do, 
though  they  know  well  that  they  swear  untruly.  For  they 
say,  they  may  by  their  swearing,  though  it  be  false,  avoid 
blame  or  temporal  harm,  which  they  should  have  if  they 
swear  not  thus.  And,  sir,  many  men  and  women  main- 
tain strongly  that  they  swear  well,  when  that  is  truth  which 
they  swear  for.  Also  full  many  men  and  women  say  now, 
that  it  is  well  done  to  swear  by  creatures,  when  they  may 
not,  as  they  say,  otherwise  be  believed.  And  also,  full  many 
men  and  women  now  say,  that  it  is  well  done  to  swear  by 
God,  and  by  our  lady,  and  by  other  saints,  to  have  them  in 
mind.  But,  since  all  these  sayings  are  but  excusations, 
and  sin,  methinks,  sir,  that  this  sense  of  Chrysostom  may 
be  alleged  well  against  all  such  swearers;  witnessing  that 
all  these  sin  grievously,  though  they  think  themselves  to 
swear  in  this  aforesaidwise  well.  For  it  is  evil  done,  and 
great  sin  to  swear  truth,  when  in  any  manner  a  man  may 
excuse  himself  without  oath. 

And  the  archbishop  said,  that  Chrysostom  might  be  thus 
understood. 

Then  a  clerk  said  to  me,  Wilt  thou  tarry  my  lord  no 
longer,  but  submit  thee  here  meekly  to  the  ordinance  of 
holy  church,  and  lay  thy  hand  upon  a  book,  touching  the 
holy  gospel  of  God,  promising  not  only  with  thy  mouth,  but 
also  with  thine  heart,  to  stand  to  my  lord's  ordinance? 

And  I  said.  Sir,  have  I  not  told  you  here,  how  that  I 
heard  a  master  of  divinity  say  that  in  such  case  it  is  all  one 
to  touch  a  book,  and  to  swear  by  a  book. 

The  archbishop  said.  There  is  no  master  of  divinity  in 
England  so  great,  but  if  he  hold  this  opinion  before  me,  I 
shall  punish  him  as  I  shall  do  thee,  except  thou  swear  as  I 
shall  charge  thee. 

I  said.  Sir,  is  not  Chrysostom  an  ententive  doctor?  And 
the  archbishop  said.  Yea. 

I  said,  If  Chrysostom  proves  him  worthy  of  great  blame 
that  brings  forth  a  book  to  swear  upon,  it  must  needs  follow 
that  he  is  more  to  blame  who  swears  on  that  book. 

And  the  archbishop  said,  If  Chrysostom  meant  accord- 
ingly to  the  ordinance  of  holy  church,  we  will  accept  him. 

Then  said  a  clerk  to  me,  Is  not  the  word  of  God,  and 


88  William  Th 


orpe. 


God  himself,  equivalent,  that  is,  of  one  authority?  And  I 
said,  Yea. 

Then  he  said  to  me.  Why  wilt  thou  not  swear  then  by 
the  gospel  of  God,  that  is,  God's  word,  since  it  is  all  one 
to  swear  by  the  word  of  God,  and  by  God  himself? 

I  said.  Sir,  since  I  may  not  now  otherwise  be  believed, 
but  by  swearing,  I  perceive,  as  Augustine  saith,  that  it  is 
not  speedful  that  ye,  who  should  be  my  brethren,  should 
not  believe  me;  therefore  I  am  ready  by  the  word  of  God, 
as  the  Lord  commanded  me  by  his  word,  to  swear. 

Then  the  clerk  said  to  me.  Lay  then  thine  hand  upon 
the  book,  touching  the  holy  gospel  of  God,  and  take  thy 
charge.  And  I  said.  Sir,  I  understand  that  the  holy  gospel 
of  God  may  not  be  touched  with  man's  hand. 

The  clerk  said  I  fonded,*  and  that  I  said  not  truth.  And 
I  asked  this  clerk,  whether  it  were  more  to  read  the  gospel, 
than  to  touch  the  gospel? 

He  said.  It  was  more  to  read  the  gospel. 

Then  I  said.  Sir,  by  authority  of  St.  Jerome,  the  gospel 
is  not  the  gospel  for  reading  of  the  letter,  but  for  the  belief 
that  men  have  in  the  word  of  God.  It  is  the  gospel  that 
we  believe,  and  not  the  letter  that  we  read ;  because  the 
letter  that  is  touched  with  man's  hand,  is  not  the  gospel ; 
but  the  sentence  that  is  verily  believed  in  man's  heart,  is 
the  gospel.  For  so  Jerome  saith,  the  gospel,  that  is  the 
virtuef  of  God's  word,  is  not  in  the  leaves  of  the  book,  but 
it  is  in  the  root  of  reason.  Neither  the  gospel,  he  saith,  is 
in  the  writing  alone  of  the  letters,  but  the  gospel  is  in  the 
marking  of  the  sentence  of  Scripture.  This  sentence  St. 
Paul  approves,  saying  thus.  The  kingdom  of  God  is  not  in 
word,  but  in  power.  And  David  saith,  The  voice  of  the 
Lord,  that  is,  his  word,  is  in  power.  And  after  David  saith, 
Through  the  word  of  God  the  heavens  were  formed,  and 
in  the  Spirit  of  his  mouth  is  all  the  power  of  them.  And 
I  pray  you,  sir,  understand  ye  well  how  David  saith  then, 
in  the  Spirit  of  the  mouth  of  the  Lord  is  all  the  power  of 
angels  and  of  men. 

The  clerk  said  to  me.  Thou  wouldest  make  us  to  trifle 
with  thee.  Say  we  not  that  the  gospel  is  written  in  the 
mass  book? 

And  I  said.  Sir,  though  men  use  to  say  thus,  yet  it  is  an 
imperfect  speech.      For  the  principal  part  of  a  thing  is 

*  Trifled.  t  Power. 


Knowledge  of  the  gospel.  89 

properly  the  whole  thing.  For  lo,  man's  soul  that  may  not 
now  be  seen  here,  nor  touched  with  any  sensible  thing,  is 
properly  man.  And  all  the  virtue  of  a  tree  is  in  the  root 
thereof  which  may  not  be  seen ;  for,  do  away  the  root  and 
the  tree  is  destroyed.  And,  sir,  as  you  said  to  me  right 
now,  God  and  his  word  are  of  one  authority.  And,  sir,  St. 
Jerome  witnesses  that  Christ,  very  God  and  very  man,  is 
hid  in  the  letter  of  his  law;  thus  also  the  gospel  is  hid  in 
the  letter.  For  as  it  is  full  Hkely  that  many,  and  divers 
men  and  women  here  in  the  earth,  touched  Christ  and  saw 
him,  and  knew  his  bodily  person,  who  neither  touched,  nor 
saw,  nor  knew  his  Godhead  spiritually,  right  thus,  many 
men  now  touch,  and  see,  and  write,  and  read  the  Scrip- 
tures of  God's  law,  who  neither  see,  touch,  nor  read  effec- 
tually the  gospel.  For  as  the  Godhead  of  Christ,  that  is, 
the  power  of  God,  is  known  by  the  virtue  of  belief,  so  is 
the  gospel,  that  is,  Christ's  word. 

A  clerk  said  to  me.  These  are  full  misty  matters  and 
unsavoury,  that  thou  showest  here  to  us. 

And  I  said.  Sir,  if  you  that  are  masters  know  not  plain- 
ly this  sentence,  you  may  sorely  dread  that  the  kingdom 
of  heaven  be  taken  from  you,  as  it  was  from  the  princes 
of  priests,  and  from  the  elders  of  the  Jews. 

Then  a  clerk,  as  I  guess,  Malveren,  said  to  me.  Thou 
knowest  not  thine  equivocations ;  for  the  kingdom  of  heaven 
hath  divers  understandings.  What  callest  thou  the  king- 
dom of  heaven  in  this  sentence  that  thou  showest  here? 

I  said.  Sir,  by  good  reason  and  sentence  of  doctors,  the 
realm  of  heaven  is  called  here  the  understanding  of  God's 
word.  And  a  clerk  said  to  me.  From  whom  thinkest  thou 
that  this  understanding  is  taken  away? 

I  said.  Sir,  by  authority  of  Christ  himself,  the  effectual 
understanding  of  Christ's  word  is  taken  away  from  all  them 
chiefly  which  are  great  lettered  men,  and  presume  to  un- 
derstand high  things,  and  will  be  holden  for  wise  men,  and 
desire  mastership  and  high  state  and  dignity;  but  they  will 
not  conform  them  to  the  living  and  teaching  of  Christ  and 
of  his  apostles. 

Then  the  archbishop  said.  Well,  well,  thou  wilt  judge 
thy  sovereigns.  By ,  the  king  doth  not  his  duty,  un- 
less he  suffer  thee  to  be  condemned. 

Then  another  clerk  said  to  me.  Why,  on  Friday  that  last 
was,  counselledst  thou  a  man  of  my  lord's  that  he  should 
not  shrive  him  to  any  man,  but  only  to  God? 


90  William  Thorpe. 

With  this  asking  I  was  abashed ;  and  then  by  and  by  I 
knew  that  I  was  subtilly  betrayed  of  a  man  who  came  to 
me  in  prison  on  the  Friday  before,  communing  with  me  in 
this  matter  of  confession.  And  certainly,  by  his  words  I 
thought  that  this  man  came  then  to  me  of  full  fervent  and 
charitable  will;  but  now  I  know  he  came  to  tempt  me,  and 
to  accuse  me.  God  forgive  him,  if  it  be  his  will ;  and  with 
all  my  heart.  When  I  had  thought  thus,  I  said  to  this 
clerk.  Sir,  I  pray  you  that  you  would  fetch  this  man  hither  ; 
and  all  the  words,  as  near  as  I  can  repeat  them,  which  I 
spake  to  him  on  Friday  in  the  prison,  I  will  rehearse  now 
here  before  you  all,  and  before  him. 

And,  as  I  guess,  the  archbishop  said  then  to  me.  They 
that  are  now  here  suffice  to  repeat  them.  How  saidst  thou 
to  him? 

I  said.  Sir,  that  man  came  and  asked  me  in  divers  things, 
and  after  his  asking  I  answered  him  what  was  good  as  I 
understood.  And  as  he  showed  to  me  by  his  words  he 
was  weary  of  his  living  in  court,  and  right  heavy  for  his 
own  vicious  living,  and  also  for  the  viciousness  of  other 
men,  and  especially  of  priests'  evil  living;  and  therefore 
he  said  to  me  with  a  sorrowful  heart,  as  I  guessed,  that  he 
purposed  fully  within  short  time  to  leave  the  court,  and  to 
busy  him  to  know  God's  law,  and  to  conform  all  his  life 
thereafter.  And  when  he  had  said  to  me  these  words,  and 
others  more  which  I  would  rehearse  if  he  were  present,  he 
prayed  me  to  hear  his  confession.  And  I  said  to  him.  Sir, 
wherefore  come  5'^e  to  me  to  be  confessed  of  me?  Ye  know 
well  that  the  archbishop  putteth  and  holdeth  me  here  as 
one  unworthy  either  to  give  or  to  take  any  sacrament  of 
holy  church. 

He  said  unto  me.  Brother,  I  know  well,  and  so  many 
others  more  know,  that  you  and  such  others  are  wrongfully 
vexed,  and  therefore  I  commune  with  you  the  more  gladly. 
And  I  said  to  him.  Certainly,  I  know  well  that  many  men 
of  this  court,  and  especially  the  priests  of  this  household, 
would  be  full  evil  apaid*  both  with  you  and  me,  if  they 
knew  that  you  were  confessed  of  me.  And  he  said,  that 
he  cared  not  therefore,  for  he  had  full  little  affection  in 
them.  And,  as  methought,  he  spake  these  words  and  many 
others  of  so  good  will  and  of  so  high  desire  to  have  known 
and  done  the  pleasant  will  of  God.  And  I  said  to  him,  as 
with  my  aforesaid  protestation  I  say  to  you  now  here ;  Sir, 
*  111  satisfied. 


Romish  absolutions.  91 

I  counsel  you  to  absent  you  from  all  evil  company,  and  to 
draw  you  to  them  that  love  and  busy  them  to  know  and  to 
keep  the  precepts  of  God.  And  then  the  good  Spirit  of 
God  will  move  you  to  occupy  busily  all  your  understand- 
ing in  gathering  together  of  all  your  sins,  as  far  as  you 
can  bethink  you,  shaming  greatly  of  them,  and  sorrowing 
heartily  for  them.  Yea,  sir,  the  Holy  Ghost  will  then  put 
in  your  heart  a  good  will  and  a  fervent  desire  to  take  and 
to  hold  a  good  purpose,  to  hate  ever  and  to  flee,  after  your 
judgment  and  power,  all  occasion  of  sin;  and  so  then 
wisdom  shall  come  to  you  from  above,  enlightening  with 
divers  beams  of  grace  and  of  heavenly  desire  all  your  un- 
derstanding, informing  you  how  you  shall  trust  steadfastly 
in  the  mercy  of  the  Lord,  acknowledging  to  him  only  all 
your  vicious  living,  praying  to  him  ever  devoutly  of  chari- 
table counsel  and  continuance,  hoping  without  doubt  that 
if  you  continue  thus,  busying  you  faithfully  to  know  and  to 
keep  his  biddings,  he  will,  for  he  only  may,  forgive  you  all 
your  sins. 

And  this  man  said  to  me.  Though  God  forgive  men  their 
sins,  yet  it  behoves  men  to  be  assoiled*  of  priests,  and  to 
do  the  penance  that  they  enjoin  them.  And  I  said  to  him, 
Sir,  it  is  all  one  to  assoil  men  of  their  sins,  and  to  forgive 
men  their  sins.  Wherefore,  since  it  pertains  only  to  God 
to  forgive  sin,  it  suffices  in  this  cause  to  counsel  men  and 
women  to  leave  their  sin,  and  to  comfort  them  that  busy 
themselves  thus  to  do,  to  hope  steadfastly  in  the  mercy  of 
God.  And  again,  priests  ought  to  tell  sharply  to  custom- 
able sinners,  that  if  they  will  not  make  an  end  of  their  sin, 
but  continue  in  divers  sins  while  they  may  sin,  all  such 
deserve  pain  without  end.  And  therefore  priests  should 
ever  busy  them  to  live  well  and  holily,  and  to  teach  the 
people  busily  and  truly  the  word  of  God,  showing  to  all 
folk  in  open  preaching  and  in  privy  counselling,  that  the 
Lord  God  only  forgiveth  sin.  And  therefore,  those  priests 
that  take  upon  them  to  assoil  men  of  their  sins,  blaspheme 
God ;  since  it  pertains  only  to  the  Lord  to  assoil  men  of 
all  their  sins.  For  no  doubt  a  thousand  years  after  that 
Christ  was  man,  no  priest  of  Christ  durst  take  upon  him 
to  teach  the  people,  neither  privily  nor  openly,  that  they 
needed  to  come  to  be  assoiled  of  them  as  priests  now  do. 
But  by  authority  of  Christ's  word,  priests  bound  indurate 

*  Absolved. 


92  William  Thorpe. 

customable  sinners  to  everlasting  pains,  who  in  no  time  of 
their  lives  would  busy  them  faithfully  to  know  the  biddings 
of  God,  nor  to  keep  them.  And  again,  all  they  that  would 
occupy  all  their  mind  to  hate  and  to  fly  all  occasion  of  sin, 
dreadmg  over  all  things  to  offend  God,  and  loving  to  please 
him  contir^ially,  priests  showed  to  these  men  and  women 
how  the  Lord  assoiled  them  of  all  their  sins;  and  thus  Christ 
promised  to  confirm  in  heaven  all  the  binding  and  loosing 
that  priests,  by  authority  of  his  word,  bind  men  in  sin  that 
are  indurate  therein,  or  loose  them  out  of  sin  here  upon 
earth  that  are  truly  repentant. 

This  man  hearing  these  words,  said  that  he  might  well 
in  conscience  consent  to  this  sentence.  But  he  said,  Is  it 
not  needful  to  the  lay  people  that  cannot  thus  do,  to 
go  shrive  them  to  priests?  And  I  said,  If  a  man  feel 
himself  so  distroubled  wiih  any  sin,  that  he  cannot  by  his 
own  skill  avoid  this  sin  without  counsel  of  them  that  are 
herein  wiser  than  he,  in  such  a  case,  the  counsel  of  a  good 
priest  is  full  necessary.  And  if  a  good  priest  fail,  as  they 
do  now  commonly,  in  such  a  case,  St.  Augustine  saith,  that 
a  man  may  lawfully  commune  and  take  counsel  of  a  virtuous 
secular  man.  But  certainly,  that  man  or  woman  is  over- 
laden and  too  brutish  who  cannot  bring  their  own  sins  into 
their  mind,  busying  them  night  and  day  to  hate  and  to 
forsake  all  their  sins,  doing  a  sigh  for  them  after  their 
knowledge  and  power.  And,  sir,  full  accordingly  to  this 
sentence,  upon  Midlent  Sunday,  two  years,  as  I  guess  now 
agone,  I  heard  a  monk  of  Feversham,  that  men  called 
Morden,  preach  at  Canterbury  at  the  cross  within  Christ- 
church  abbey,  saying  thus  of  confession.  That  as  through 
the  suggestion  of  the  fiend,  without  counsel  of  any  other, 
of  themselves  many  men  and  women  can  imagine  and  find 
means  and  ways  enough  to  come  to  pride,  to  thefi,  to  le- 
chery, and  other  divers  vices;  in  contrariwise,  (this  monk 
said,)  since  the  Lord  God  is  more  ready  to  forgive  sin  than 
the  fiend  is  or  may  be  of  power  to  move  any  body  to  sin, 
then  whosoever  will  shame  and  sorrow  heartily  for  their 
sins,  acknowledging  them  faithfully  to  God,  amending 
them  after  their  power  and  ability,  without  counsel  of  any 
other  body  than  of  God  and  of  himself,  through  the  grace 
of  God,  all  such  men  and  women  may  find  sufficient  means 
to  come  to  God's  mercy,  and  so  to  be  fully  assoiled  of  all 
their  sins.  This  sentence  I  said,  sir,  to  this  man  of  yours, 
and  the  very  words  as  near  as  I  can  guess. 


Confession*  #i 

The  archbishop  said,  Holy  church  approves  not  this 
learning. 

I  said,  Sir,  holy  church,  of  which  Christ  is  head  in  hea- 
ven and  in  earth,  must  needs  approve  this  sentence.  For 
lo,  hereby  all  men  and  women  may,  if  they  will,  be  suffi- 
ciently taught  to  know  and  to  keep  the  commandments  of 
God,  and  to  hate  and  to  fly  continually  all  occasion  of  sin, 
and  to  love  and  to  seek  virtues  busily,  and  to  believe  in 
God  stably,  and  to  trust  in  his  mercy  steadfastly,  and  so  to 
come  to  perfect  charity,  and  continue  therein  perseveringly. 
And  more  the  Lord  asks  not  of  any  man  here  now  in  this 
life.  And  certainly,  since  Jesus  Christ  died  upon  the  cross, 
willingly,  to  make  men  free,  men  of  the  church  are  too 
bold  and  too  busy  to  make  men  thralls,  binding  them  un- 
der the  pain  of  endless  curse,  as  they  say,  to  do  many  ob- 
servances and  ordinances  which  neither  the  living  nor 
teaching  of  Christ  nor  of  his  apostles  approves. 

A  clerk  said  then  to  me.  Thou  showest  plainly  here  thy 
deceit,  which  thou  hast  learned  of  them  that  travelled  to 
sow  the  popple  among  the  wheat.  But  I  counsel  thee  to 
go  quite  away  from  this  learning,  and  submit  thee  lowly 
to  my  lord,  and  thou  shalt  find  him  yet  to  be  gracious  to 
thee. 

And  as  fast  then,  another  clerk  said  to  me.  How  wast 
thou  so  bold  at  Paul's  Cross,  in  London,  to  stand  there 
with  thy  tippet  bounden  about  thine  head,  and  to  reprove 
in  his  sermon  the  worthy  clerk  Alkerton,  drawing  away 
all  that  thou  mightest?  Yea,  and  the  same  day  at  after- 
noon, thou,  meeting  the  worthy  doctor  in  Watling-street, 
calledst  him  false  flatterer  and  hypocrite. 

I  said.  Sir,  I  think  certainly  that  there  was  no  man  nor 
woman  that  verily  hated  sin,  and  loved  virtues,  hearing 
the  sermon  of  the  clerk  at  Oxford,  and  also  Alkerton's 
sermon,  but  they  said,  or  might  justly  say,  that  Alkerton 
reproved  that  clerk  untruly,  and  slandered  him  wrongfully 
and  uncharitably.  For,  no  doubt,  if  the  living  and  teach- 
ing of  Christ  chiefly,  and  of  his  apostles,  be  true,  nobody 
that  loveth  God  and  his  law  will  blame  any  sentence  that 
the  clerk  then  preached  there ;  since  by  authority  of  God's 
word,  and  by  approved  saints  and  doctors,  and  by  open  rea- 
son, this  clerk  approved  all  things  clearly  that  he  preached 
there. 

And  a  clerk  of  the  archbishop  said  to  me,  His  sermon 
was  false,  and  that  he  showed  openly,  since  he  dare  not 

WICK.  DIS.  29 


94  William  Thorpe. 

stand  forth  and  defend  his  preaching  that  he  then  preached 
there. 

I  said,  Sir,  I  think  that  he  purposes  to  stand  steadfastly 
thereby,  or  else  he  slanders  himself  foully,  and  also  many 
others  who  have  great  trust,  that  he  will  stand  by  the  truth 
of  the  gospel.  For  I  wot  well,  this  sermon  is  written  both 
in  Latin  and  English,  and  many  men  have  it  and  they  set 
great  price  thereby.  And,  sir,  if  you  were  present  with  the 
archbishop  at  Lambeth  when  this  clerk  appeared,  and  was 
at  his  answer  before  the  archbishop,  you  know  well  that 
this  clerk  denied  not  there  his  sermon,  but  two  days  he 
maintained  it  before  the  archbishop  and  his  clerks. 

Then  the  archbishop,  or  one  of  his  clerks,  said.  That 
harlot  shall  be  met  with  for  that  sermon.  For  no  man  but 
he  and  thou,  and  such  other  false  harlots,  praise  any  such 
preaching. 

Then  the  archbishop  said.  Your  cursed  sect  is  busy,  and 
it  joys  greatly,  to  contrary  and  to  destroy  the  privilege 
and  freedom  of  holy  church. 

I  said.  Sir,  I  know  no  man  that  labours  so  busily  as  this 
sect  doth,  which  you  reprove,  to  make  rest  and  peace  in 
holy  church.  For  pride,  covetousness,  and  simony,  which 
trouble  most  the  holy  church,  this  sect  hates  and  flees, 
and  labours  busily  to  move  all  other  men  in  like  manner 
unto  meekness  and  willing  poverty,  and  charity,  and  free 
ministering  of  the  sacrament.  This  sect  loveth  and  useth, 
and  is  full  busy  to  move  all  other  folks  thus  to  do.  For 
these  virtues  all  members  of  holy  church  owe  to  their  head, 
Christ. 

Then  a  clerk  said  to  the  archbishop,  Sir,  it  is  far  day, 
and  you  have  far  to  ride  to-night ;  therefore  make  an  end 
with  him,  for  he  will  make  none;  but  the  more,  sir,  that 
you  busy  you  to  draw  him  toward  you,  the  more  contuma- 
cious he  is  made,  and  the  further  from  you. 

Then  Malveren  said  to  me,  William,  kneel  down,  and 
pray  my  lord's  grace,  and  leave  all  thy  fantasies,  and  be- 
come a  child  of  holy  church. 

I  said.  Sir,  I  have  prayed  the  archbishop  oft,  and  yet  I 
pray  him  for  the  love  of  Christ,  that  he  will  leave  his  indig- 
nation that  he  hath  against  me,  and  that  he  will  suffer  me 
after  my  knowledge  and  power,  to  do  mine  office  of  priest- 
hood, as  I  am  charged  of  God  to  do  it.  For  I  covet  nought 
else  but  to  serve  my  God,  to  his  pleasing,  in  the  state  that 
I  stand  in,  and  have  taken  me  to. 


Christian  obedience.  95 

And  the  archbishop  said  to  me,  If  of  good  heart  thou 
wilt  submit  thee  now  here  meekly,  to  be  ruled  from  this 
time  forth  by  my  counsel,  obeying  meekly  and  willingly 
to  my  ordinance,  thou  shalt  find  it  most  profitable  and  best 
to  thee  to  do  thus.  Therefore  tarry  thou  me  no  longer, 
grant  to  do  this  that  I  have  said  to  thee  now  here  shortly, 
or  deny  it  utterly. 

I  said  to  the  archbishop.  Sir,  ought  we  to  believe  that 
Jesus  Christ  was  and  is  very  God  and  very  man?  And  the 
archbishop  said,  Yea. 

I  said,  Sir,  ought  we  to  believe  that  all  Christ's  living 
and  his  teaching  is  true  in  every  point?  He  said,  Yea. 

I  said.  Sir,  ought  we  to  believe  that  the  living  of  the 
apostles  and  the  teaching  of  Christ  and  all  the  prophets, 
which  are  written  in  the  Bible  for  the  health  and  salvation 
of  good  people,  are  true?  He  said.  Yea. 

I  said.  Sir,  ought  all  Christian  men  and  women,  after 
their  knowledge  and  power,  to  conform  all  their  living  to 
the  teaching  specially  of  Christ,  and  also  to  the  teaching 
and  living  of  his  apostles  and  of  prophets,  in  all  things  that 
are  pleasant  to  God,  and  for  the  edification  of  his  church? 
He  said,  Yea. 

And  I  said,  Sir,  ought  the  doctrine,  the  bidding,  or  the 
counsel  of  any  body  to  be  accepted  or  obeyed  unto,  except 
this  doctrine,  these  biddings,  or  this  counsel,  may  be  granted 
and  affirmed  by  Christ's  living  and  his  teaching  specially, 
or  by  the  living  and  teaching  of  his  apostles  and  prophets? 

The  archbishop  said  to  me.  Other  doctrines  ought  not  to 
be  accepted,  nor  ought  we  to  obey  to  any  man's  bidding  or 
counsel,  except  we  can  perceive  that  his  bidding  or  counsel 
accords  with  the  life  and  teaching  of  Christ,  and  of  his 
apostles  and  prophets. 

I  said,  Sir,  are  not  all  the  learning,  and  biddings,  and 
counsels  of  holy  church,  means  and  healthful  remedies  to 
know  and  to  withstand  the  private  suggestions,  and  the  open 
temptations  of  the  fiend?  And  also  ways  and  healthful 
remedies  to  slay  pride  and  all  other  deadly  sins,  and  the 
branches  of  them,  and  sovereign  means  to  purchase  grace 
to  withstand  and  overcome  all  the  fleshly  lusts  and  mov- 
ings?  And  the  archbishop  said.  Yea. 

I  said.  Sir,  whatsoever  thing  ye  or  any  other  body  bid 
or  counsel  me  to  do,  according  to  this  aforesaid  learning, 
afi:er  my  knowledge  and  power,  through  the  help  of  God, 
I  will  meekly,  with  all  my  heart,  obey  thereto. 


96  William  Thorpe, 

And  the  archbishop  said  to  me,  Submit  thee  then  now 
here  meekly  and  wilfully  to  the  ordinance  of  holy  church, 
which  I  shall  show  to  thee. 

I  said,  Sir,  accordingly  as  I  have  here  now  before  you 
rehearsed,  I  will  now  be  ready  to  obey  full  gladly  to 
Christ  the  head  of  the  holy  church,  and  to  the  learnings 
and  biddings  and  counsels  of  every  pleasing  member  of 
him. 

Then  the  archbishop,  striking  with  his  hand  fiercely 
upon  a  cupboard,  spake  to  me  with  a  great  spirit,  saying. 

By  ,  but  if  thou  leave  not  such  additions,  obliging 

thee  now  here,  without  any  exception,  to  mine  ordinance, 
before  that  I  go  out  of  this  place,  I  shall  make  thee  as  sure 
as  any  thief  that  is  in  the  prison  of  Lanterne;  advise  thee 
now  what  thou  wilt  do.  And  then,  as  if  he  had  been  an- 
gered, he  went  from  the  cupboard  where  he  stood  to  a 
window. 

Then  Malveren  and  another  clerk  came  nearer  me,  and 
they  spake  to  me  many  words  full  pleasantly ;  and  another 
while  they  menaced  me,  and  counselled  full  busily,  to  sub- 
mit me,  or  else  they  said  I  should  not  escape  punishing  over 
measure;  for  they  said  I  should  be  degraded,  cursed,  and 
burned,  and  so  then  damned.  But  now,  they  said,  thou 
mayest  avoid  all  these  mischiefs,  if  thou  wilt  submit  thee 
willingly  and  meekly  to  this  worthy  prelate,  that  hath  cure 
of  thy  soul.  And,  for  the  pity  of  Christ,  said  they,  bethink 
thee,  how  great  clerks  the  bishop  of  Lincoln,  Hereford,  and 
Purvey  were,  and  yet  are,  and  also  B.,  who  is  a  well  under- 
standing man.  Which  also  have  forsaken  and  revoked  all 
the  learning  and  opinions  that  thou  and  such  others  hold. 
Wherefore,  since  each  of  them  is  much  wiser  than  thou  art, 
we  counsel  thee  for  the  best;  that  by  the  example  of  these 
four  clerks  thou  follow  them,  submitting  thee  as  they  do. 

One  of  the  bishop's  clerks  said  then  there,  that  he  heard 
Nicholas  Hereford  say,  that  since  he  forsook  and  revoked 
all  the  learning  and  Lollard's  opinions,  he  hath  had  much 
greater  favour  and  more  delight  to  hold  against  them,  than 
ever  he  had  to  hold  with  them,  while  he  held  with  them. 

Therefore  Malveren  said  to  me,  I  understand  if  thou 
wilt  take  thee  to  a  priest,  and  shrive  thee  clean,  forsake  all 
such  opinions,  and  take  thy  penance  of  my  lord  here,  for 
the  holding  and  teaching  of  them,  within  short  time  thou 
shalt  be  greatly  comforted  in  this  doing. 

I  said  to  the  clerks,  who  thus  busily  counselled  me  to 


Of  the  apostate  Lollards.  OQf. 

follow  these  aforesaid  men,  Sirs,  if  these  men,  of  whom  ye 
counsel  me  to  take  example,  had  forsaken  benefices  of  tem- 
poral profit  and  of  worldly  worship,  so  that  they  had  ab- 
sented themselves,  and  avoided  all  occasions  of  covetous- 
ness  and  of  fleshly  lust,  and  had  taken  upon  them  simple 
living  and  willing  poverty;  they  had  herein  given  good 
example  to  me  and  to  many  other,  to  have  followed  them. 
But  now,  since  all  these  four  men  have  slanderously  and 
shamefully  done  the  contrary,  consenting  to  receive  and  to 
have  and  to  hold  temporal  benefices,  living  now  more  world- 
ly and  more  fleshly  than  they  did  before,  conforming  them 
to  the  manners  of  this  world,  I  forsake  them  herein,  and  in 
all  their  foresaid  slanderous  doing.  For  I  purpose,  with 
the  help  of  God,  in  remission  of  my  sins,  and  of  my  foul 
cursed  living,  to  hate  and  to  flee,  privately  and  openly,  to 
follow  these  men,  teaching  and  counselling  whomsoever  I 
may,  to  flee  and  to  avoid  the  way  that  they  have  chosen  to  go 
in,  which  will  lead  them  to  the  worst  end,  if  in  convenient 
time  they  repent  them  not,  verily  forsaking  and  revoking 
openly  the  slander  that  they  have  put,  and  every  day  yet  put 
to  Christ's  church.  For  certain,  so  open  blasphemy  and 
slander  as  they  have  spoken  and  done  in  their  revoking  and 
forsaking  of  the  truth,  ought  not  and  may  not  privily  be 
amended  duly.  Wherefore,  sirs,  I  pray  you  that  you  busy 
not  to  move  me  to  follow  these  men  in  revoking  and  for- 
saking the  truth,  as  they  have  done,  and  yet  do;  wherein 
by  open  evidence  they  stir  God  to  great  wrath,  and  not 
only  against  themselves,  but  also  against  all  those  who  fa- 
vour them,  or  consent  to  them  herein,  or  who  commune 
with  them,  except  it  be  for  their  amendment.  For  whereas 
these  men  first  were  pursued  of  enemies,  now  they  have 
obliged  them  by  oath  to  slander  and  pursue  Christ  in  his 
members.  Wherefore,  as  I  trust  steadfastly  in  the  goodness 
of  God,  the  worldly  covetousness,  and  the  lusty  living  and 
the  sliding  from  the  truth  of  these  runagates,  shall  be  to 
me  and  to  many  other  men  and  women  an  example  and 
an  evidence  to  stand  more  stiffly  by  the  truth  of  Christ. 

For  certainly  many  men  and  women  do  mark  and  abhor 
the  foulness  and  cowardness  of  these  aforesaid  untrue  men, 
how  they  are  overcome  and  stopped  with  benefices,  and 
withdrawn  from  the  truth  of  God's  word,  forsaking  utterly 
to  suffer  therefore  bodily  persecution.  For  by  this  unfaith- 
ful doing  and  apostasy  of  them,  especially  that  are  great 
lettered  men,  and  have  acknowledged  openly  the  truth,  and 
29* 


98  Willia?n  Thorpe. 

now  either  for  pleasure  or  displeasure  of  tyrants,  have  taken 
hire  and  temporal  wages  to  forsake  the  truth,  and  to  hold 
against  it,  slandering  and  pursuing  them  that  covet  to  fol- 
low Christ  in  the  way  of  righteousness,  many  men  and 
women  therefore  are  now  moved.  But  many  more,  through 
the  grace  of  God,  shall  be  moved  hereby  to  learn  the  truth 
of  God  to  do  thereafter,  and  to  stand  boldly  thereby. 

Then  the  archbishop  said  to  his  clerks,  Busy  you  no 
longer  about  him,  for  he,  and  other  such  as  he  is,  are  con- 
federate together  that  they  will  not  swear  to  be  obedient, 
and  to  submit  themselves  to  prelates  of  holy  church.  For 
now,  since  I  stood  here,  his  fellow  also  sent  me  word  that 
he  will  not  swear,  and  that  this  fellow  counselled  him  that 
he  should  not  swear  to  me.  And,  losel,  in  that  thing  which 
in  thee  is,  thou  hast  busied  thee  to  lose  this  young  man; 
but,  blessed  be  God,  thou  shalt  not  have  thy  purpose  of 
him.  For  he  has  forsaken  all  thy  learning,  submitting  him 
to  be  pliant  and  obedient  to  the  ordinance  of  holy  church, 
and  weeps  full  bitterly,  and  curses  thee  full  heartily,  for 
the  venomous  teaching  which  thou  hast  shown  to  him, 
counselling  him  to  do  thereafter. 

And  for  thy  false  counselling  of  many  others  and  him, 
thou  hast  great  cause  to  be  right  sorry.  For  long  time 
thou  hast  busied  thee  to  pervert  whomsoever  thou  mightest. 
Therefore,  thou  art  worthy  of  as  many  deaths,  as  thou  hast 

given  evil  counsels.     And  therefore,  by  ,  thou  shalt 

go  thither,  where  Nicholas  Hereford  and  Thomas  Purvey 
were  harboured.  And  I  undertake  ere  this  day  eight  days, 
thou  shalt  be  right  glad  to  do  what  thing  soever  I  bid  thee 
to  do.  And,  losel,  I  shall  assay  if  I  can  make  thee  there 
as  sorrowful,  as  it  was  told  me,  thou  wast  glad  at  my  last 
going  out  of  England.*  By  St.  Thomas,  I  shall  turn  thy 
joy  into  sorrow. 

I  said.  Sir,  there  can  nobody  prove  lawfully  that  ever  I 
joyed  of  the  manner  of  your  going  out  of  this  land.  But, 
sir,  to  say  the  truth,  I  was  joyful  when  you  were  gone;  for 
the  bishop  of  London,  in  whose  prison  you  left  me,  found 
in  me  no  cause  to  hold  me  longer  in  his  prison,  but  at  the 
request  of  my  friends,  he  delivered  me  to  them,  asking  of 
me  no  manner  of  submitting. 

Then  the  archbishop  said  to  me.  Wherefore  I  went  out  of 

*  Archbishop  Arundel  was  tried  for  treason  and  banished,  a.  d. 
1397,  in  less  than  twelve  months  after  he  had  been  appointed  to  the 
see  of  Canterbury.     He  was  recalled  about  two  years  after. 


He  is  shut  up  in  a  noisome  prison.  99 

England  is  unknown  to  thee;  but  be  this  well  known  to 
thee,  that  God,  as  I  know  well,  hath  called  me  again,  and 
brought  me  into  this  land,  to  destroy  thee  and  the  false  sect 
that  thou  art  of;  as,  by ,  I  shall  pursue  you  so  nar- 
rowly, that  I  shall  not  leave  a  slip  of  you  in  this  land. 

I  said  to  the  archbishop.  Sir,  the  holy  prophet  Jeremiah 
said  to  the  false  prophet  Hananiah,  When  the  word  that  is 
the  prophecy  of  a  prophet,  is  known  or  fulfilled,  then  it 
shall  be  known,  that  the  Lord  sent  the  prophet  in  truth. 

And  the  archbishop,  as  if  he  had  not  been  pleased  with 
my  saying,  turned  him  away  hither  and  thither,  and  said, 

By ,  I  shall  set  upon  thy  shins  a  pair  of  pearls,  that 

thou  shalt  be  glad  to  change  thy  voice. 

These  and  many  more  wondrous  and  blameful  words 
were  spoken  to  me,  menacing  me  and  all  others  of  the 
same  sect  to  be  punished  and  destroyed  unto  the  uttermost. 

And  the  archbishop  called  then  to  him  a  clerk,  and  whis- 
pered with  him;  and  that  clerk  went  forth,  and  soon  he 
brought  in  the  constable  of  Saltwood  castle,  and  the  arch- 
bishop spoke  privately  a  good  while  with  him;  and  then 
the  constable  went  forth,  and  then  came  in  divers  seculars, 
and  they  scorned  me  on  every  side,  and  menaced  me  great- 
ly, and  some  counselled  the  archbishop  to  burn  me  speed- 
ily, and  some  others  counselled  him  to  drown  me  in  the 
sea,  for  it  is  near  hand  there. 

And  a  clerk  standing  beside  me  there,  kneeled  down  to 
the  archbishop,  praying  him  that  he  would  deliver  me  to 
him  to  say  matins  with  him,  and  he  would  undertake,  that 
within  three  days  I  should  not  resist  any  thing  that  was 
commanded  me  to  do  of  my  prelate. 

The  archbishop  said  that  he  would  ordain  for  me  himself. 
And  then  afterwards  came  again  the  constable,  and  spake 
privately  to  the  archbishop ;  and  the  archbishop  commanded 
the  constable  to  lead  me  forth  thence  with  him,  and  so  he 
did.  And  when  we  were  gone  forth  thence,  we  were  sent 
after  again.  And  when  I  came  in  agq^  before  the  arch- 
bishop, a  clerk  bade  me  kneel  down  and  ask  grace,  and 
submit  me  lowly,  and  I  should  fmd  it  for  the  best. 

I  said  then  to  the  archbishop.  Sir,  as  I  have  said  to  you 
divers  times  to-day,  I  will  willingly  and  lowly  obey  and 
submit  me  to  be  ordained  ever,  after  my  knowledge  and 
power,  to  God  and  to  his  law,  and  to  every  member  of  holy 
church,  as  far  as  I  can  perceive  that  these  members  accord 


100  William  Thorpe, 

with  their  head  Christ,  and  will  teach  me,  rule  me,  or  chas- 
tise me  by  authority,  especially  of  God's  law. 

And  the  archbishop  said,  I  knew  well  he  would  not 
without  such  additions  submit  him. 

Then  I  was  rebuked,  scorned,  and  menaced  on  every 
side;  and  yet  after  this  divers  persons  cried  upon  me  to 
kneel  down  and  submit  me;  but  I  stood  still,  and  spake  no 
word.  Then  there  was  spoken  of  me,  and  to  me,  many 
great  words,  and  I  stood  and  heard  them  menace,  curse, 
and  scorn  me,  but  I  said  nothing. 

Then  a  while  after  the  archbishop  said  to  me.  Wilt  thou 
not  submit  thee  to  the  ordinance  of  holy  church  ? 

I  said.  Sir,  I  will  full  gladly  submit  me,  as  I  have  showed 
you  before. 

Then  the  archbishop  bade  the  constable  to  have  me  forth 
thence  in  haste. 

So  then  I  was  led  forth,  and  brought  into  a  foul,  unhonest 
prison,  where  I  came  never  before.  But,  thanked  be  God, 
when  all  men  were  gone  forth  then  from  me,  and  had  sparred 
fast  the  prison  door  after  them ;  by  and  by  after,  I  therein 
by  myself,  busied  me  to  think  on  God,  and  to  thank  him 
for  his  goodness.  And  I  was  then  greatly  comforted  in  all 
my  senses,  not  only  for  that  I  was  then  delivered  for  a  time 
from  the  sight,  from  the  hearing,  from  the  presence,  from 
the  scorning,  and  from  the  menacing  of  mine  enemies;  but 
much  more  I  rejoiced  in  the  Lord,  because  that  through  his 
grace  he  kept  me  so,  both  among  the  flattering  especially, 
and  among  the  menacing  of  mine  adversaries,  that  without 
heaviness  and  anguish  of  my  conscience,  I  passed  away 
from  them.  For,  as  a  tree  laid  upon  another  tree,  over- 
thwart  or  cross-wise,  so  were  the  archbishop  and  his  three 
clerks  always  contrary  to  me,  and  I  to  them. 

Now,  good  God,  for  thine  holy  name,  and  to  the  praising 
of  thy  most  blessed  name,  make  us  one  together,  if  it  be 
thy  will,  by  authority  of  thy  word,  that  is  true  perfect 
charity,  and  else  not.  And  that  it  may  thus  be,  all  that 
read  or  hear  this  writing  pray  heartily  to  the  Lord  God,  that 
he  for  his  great  goodness,  which  cannot  be  expressed  with 
tongue,  grant  to  us,  and  to  all  other,  who  in  the  same  wise, 
and  for  the  same  cause  especially,  or  for  any  other  cause, 
are  at  a  distance,  to  be  knit  and  made  one  in  true  faith,  in 
steadfast  hope,  and  in  perfect  charity.     Amen. 


His  Testament.  101 

Besides  this  examination  here  above  described,  came 
another  treatise  also  to  our  hands  of  the  same  William 
Thorpe,  under  the  name  and  title  of  his  Testament;  which 
rather,  by  the  matter  and  handling  thereof,  might  seem  to 
be  counted  a  complaint  of  vicious  priests. 

The  commencement  of  this  Testament  is  as  follows : — 

Matthew,  an  apostle  of  Christ,  and  his  gospeller,  wit- 
nesses truly  in  the  holy  gospel,  the  most  holy  living,  and 
the  most  wholesome  teaching  of  Christ.  He  rehearses 
how  that  Christ  likeneth  them  that  hear  his  words  and  keep 
them,  to  a  wise  man  that  buildeth  his  house  upon  a  stone, 
that  is,  a  stable  and  a  sure  ground.  This  house  is  man's 
soul,  in  whom  Christ  delighteth  to  dwell,  if  it  be  grounded, 
that  is,  established  faithfully  in  his  living  and  in  his  true 
teaching,  adorned  or  made  fair  with  divers  virtues  which 
Christ  used  and  taught,  without  any  meddling  of  any  error, 
as  are  chiefly  the  conditions  of  charity. 

This  aforesaid  stone  is  Christ,  upon  which  every  faithful 
soul  must  be  builded,  since  upon  none  other  ground,  than 
upon  Christ's  living  and  his  teaching,  any  body  may  make 
any  building  or  housing  wherein  Christ  will  come  and 
dwell.  This  sentence  witnesseth  St.  Paul  to  the  Corin- 
thians, showing  to  them  that  nobody  may  set  any  other 
ground  than  is  set,  that  is,  Christ's  living  and  teaching. 
And,  because  that  all  men  and  women  should  give  all  their 
business  here  in  this  life  to  build  them  virtuously  upon  this 
sure  foundation,  St.  Paul  acknowledging  the  fervent  desire, 
and  the  good  will  of  the  people  of  Ephesus,  wrote  to  them 
comfortably,  saying.  Now  ye  are  not  strangers,  guests,  nor 
yet  comelings;*  but  ye  are  the  citizens,  and  of  the  house- 
hold of  God,  builded  above  upon  the  foundation  of  the  apos- 
tles and  prophets.  In  which  foundation  every  building  that 
is  builded  or  made  through  the  grace  of  God,  it  increaseth 
or  groweth  into  a  holy  temple — that  is,  every  body  that  is 
grounded  or  builded  faithfully  in  the  teaching  and  living  of 
Christ,  is  therethrough  made  the  holy  temple  of  God. 

This  is  the  stable  ground  and  steadfast  stone,  Christ,  which 
is  the  sure  corner  stone,  fast  joining  and  holding  mightily 
together  two  walls.  For  through  Christ  Jesus,  the  mean 
or  middle  person  of  the  Trinity,  the  Father  of  heaven  is 
piteous,  or  mercifully  joined  and  made  one  together  to  man- 
kind. And,  through  dread  to  offend  God,  and  fervent  love 
to  please  him,  men  are  inseparably  made  one  to  God,  and 
*  Foreigners. 


102  William  Thorpe. 

defended  surely  under  his  protection.  Also  this  aforesaid 
stone,  Christ,  was  figured  by  the  square  stones  of  which  the 
temple  of  God  was  made.  For,  as  a  square  stone,  where- 
soever it  is  cast  or  laid,  it  abideth  and  lieth  stably,  so 
Christ  and  every  faithful  member  of  his  church  by  example 
of  him,  abideth  and  dwelleth  stably  in  true  faith,  and  in  all 
other  heavenly  virtues,  in  all  adversities  that  they  suffer  in 
the  valley  of  tears. 

For  lo,  when  these  aforesaid  square  stones  were  hewn 
and  wrought  to  be  laid  in  the  walls  or  pillars  of  God's 
temple,  no  noise  or  stroke  of  the  workman  was  heard. 
Certainly,  this  silence  in  working  of  this  stone  figureth 
Christ  chiefly  and  his  faithful  members,  who  by  his  example 
have  been,  and  yet  are,  and  ever  to  the  world's  end  shall  be 
so  meek  and  patient  in  every  adversity,  that  no  sound,  nor 
yet  any  grudging  shall  any  time  be  perceived  in  them.* 

What  was  the  end  of  this  good  man  and  blessed  servant 
of  God,  William  Thorpe,  I  find  in  no  story  specified.  By 
all  conjectures  it  is  to  be  thought  that  the  archbishop 
Thomas  Arundel,  being  so  hard  an  adversary  against  those 
men,  would  not  let  him  go.  Much  less  is  it  to  be  supposed, 
that  he  would  ever  retract  his  sentence  and  opinion,  which 
he  so  valiantly  maintained  before  the  bishop;  neither  doth 
it  seem  that  he  had  any  such  recanting  spirit.  Again, 
neither  is  it  found  that  he  was  burned,  wherefore  it  remains 
most  likely  to  be  true,  that  he,  being  committed  to  some 
strait  prison,  according  as  the  archbishop  in  his  examina- 
tion before  threatened  him ;  there,  as  Thorpe  confesseth  him- 
self, was  so  straitly  kept,  that  either  he  was  secretly  made 
away,  or  else  there  he  died  by  sickness. 

The  like  end  also  I  find  to  happen  to  John  Ashton, 
another  good  follower  of  Wickliff,  who,  for  the  same  doc- 
trine of  the  sacrament,  was  condemned  by  the  bishops,  and 
because  he  would  not  recant,  he  was  committed  to  perpetual 
prison,  wherein  the  good  man  continued  till  his  death. 
Anno  1382. 

*  Thorpe  then  proceeds  to  expose  the  ill  life  and  sinful  conduct  of 
the  ecclesiastics  of  that  day.  He  concludes  by  declaring  his  readiness 
to  suiFer  for  the  truth. 


/ 


EXTRACT 


PROLOGUE  TO  THE  BIBLE. 


Written  about  a.  d.  1408. 


This  little  work  has  been  incorrectly  ascribed  to  WicklifF;  from 
some  references  to  historical  events  it  evidently  was  not  written  till 
after  his  decease.  The  doctrines  of  the  reformer,  however,  are  so 
explicitly  set  forth,  tliat  it  must  have  been  the  production  of  one  of 
his  disciples ;  and  from  the  account  given  of  the  English  translation 
of  the  Scriptures,  it  is  supposed  to  have  been  written  by  Purvey,  or 
some  other  person  closely  connected  with  Wickliff.  A  brief  notice 
of  Purvey  has  been  already  given  at  page  4. 

The  prologue  contains  a  summary  of  the  books  of  the  Old  Testa- 
ment, with  various  doctrinal  statements,  and  was,  doubtless,  intended 
by  the  writer  as  a  prologue  to  WicklifTs  bible,  or  more  probably  to 
a  revision  of  his  work.  Lewis,  in  his  history  of  the  English  transla- 
tions of  the  Bible,  gives  some  account  of  a  new  or  revised  version, 
which  was  not  so  strictly  verbal  as  that  of  Wickliff,  "  but  more  ac- 
cording to  the  sense,"  to  a  copy  of  which  this  prologue  has  been  found 
appended.  He  adds,  that  a  manuscript  of  this  version,  in  the  library 
of  Trinity  College,  Dublin,  has  the  name  of  Purvey  written  upon  it. 

This  Prologue  was  printed  in  the  time  of  the  Reformation,  first  in 
1536,  under  the  title  of  The  Door  of  Holy  Scripture,  and  afterwards, 
in  1550,  as  The  Pathway  to  Perfect  Knowledge.  From  both  editions 
it  appears  to  have  been  found  by  the  editors  affixed  or  appended  to 
manuscript  copies  of  English  Bibles ;  one  of  them  "  in  the  king's 
chamber."  The  following  pages  contain  an  extract  relative  to  the 
English  version  of  the  Scriptures,  with  some  observations  respecting 
the  method  of  translating,  which  will  be  interesting  to  those  who 
value  the  contents  of  holy  writ. 


Forasmuch  as  Christ  saith  that  the  gospel  shall  be 
preached  in  all  the  world,  and  David  saith  of  the  apostles 
and  their  preaching,  The  sound  of  them  go  out  into  each 
land,  and  the  words  of  them  went  out  into  the  ends  of  the 
world.  And,  again,  David  saith.  The  Lord  shall  tell,  in  the 
Scriptures,  of  peoples,  and  of  these  princes  that  were  in  it, 

103 


104  Purvey. — A  Prologue  to  the  Bible. 

that  is,  in  holy  church.  As  Jerome  saith  in  that  verse, 
Holy  writ  is  the  scripture  of  peoples,  for  it  is  made  that  all 
peoples  shall  know  it;  and  the  princes  of  the  church  who 
were  therein,  are  the  apostles  who  had  authority  to  write 
holy  writ,  for  by  that  same  that  the  apostles  wrote  their 
Scriptures  by  authority,  and  confirming  of  the  Holy  Ghost, 
it  is  Holy  Scripture,  and  faith  of  Christian  men.  And  this 
dignity  hath  no  man  after  them,  be  he  ever  so  holy,  ever 
so  wise,  as  Jerome  witnesses  on  that  verse.  Also  Christ 
saith  of  the  Jews  who  cried  hosanna  to  him  in  the  temple, 
that  though  they  were  still,  stones  should  cry;  and  by  stones 
he  understandeth  heathen  men  that  worship  stones  for  their 
gods ;  and  we  Englishmen  are  come  of  heathen  men,  there- 
fore we  are  understood  by  these  stones  that  should  cry 
after  holy  writ ;  and,  as  Jews  interpreted  acknowledging, 
signify  clerks  that  should  acknowledge  to  God  by  repent- 
ance of  sins,  and  by  voice  of  God's  commands ;  so  our 
unlearned  men,  following  the  corner  stone,  Christ,  must  be 
signified  by  stones  that  are  hard  and  abiding  in  the  foun- 
dation ;  for  though  covetous  clerks  moved  by  simony,  here- 
sy, and  many  other  sins,  despise  and  stop  holy  writ  as 
much  as  they  may,  yet  the  unlearned  people  cry  after  holy 
writ  to  know  it  and  keep  it,  with  great  cost  and  peril  of 
their  life.  For  these  reasons,  and  others,  with  common 
charity  to  save  all  men  in  our  realm,  which  God  will  have 
saved,  a  simple  creature  hath  translated  the  bible  out  of 
Latin  into  English. 

First,  this  simple  creature  had  much  travail  with  divers 
fellows,  and  helpers,  to  gather  many  old  Bibles,  and  other 
doctors  and  common  glosses,  and  to  make  one  Latin  Bible 
some  deal  true,  and  then  to  study  it  anew,  the  text  with  the 
gloss,  and  other  doctors  as  he  might  get ;  and  especially, 
Lyra  on  the  Old  Testament,  that  helped  full  much  in  his 
work.  The  third  time,  to  counsel  with  old  grammarians 
and  old  divines,  of  hard  words  and  hard  sentences,  how 
they  might  best  be  understood  and  translated.  The  fourth 
time,  to  translate  as  clearly  as  he  could  to  the  sentence,  and 
to  have  many  good  fellows,  and  wise,  at  the  correcting  of 
the  translation.  First,  it  is  to  know  that  the  best  translating 
out  of  Latin  into  English,  is  to  translate  after  the  sentence, 
and  not  only  after  the  words.  So  that  the  sentence  be  as 
open,  or  opener,  in  English  as  in  Latin,  and  go  not  far 
from  the  letter.  And  if  the  letter  may  not  be  followed  in 
the  translating,  let  the  sentence  ever  be  whole  and  open. 


Purvey. — A  Prologue  to  the  Bible.  105 

For  the  words  ought  to  serve  to  the  intent  and  sentence, 
and  else  the  words  are  superfluous  or  false. 

[He  then  states  various  rules  of  grammar  observed  in 
translating  the  Bible.] 

At  the  beginning  I  purposed  with  God's  help  to  make 
the  sentence  as  true  and  open  in  English  as  it  is  in  Latin  ; 
or  more  true  and  more  open  than  it  is  in  Latin.  And  I 
pray  for  charity  and  common  profit  of  Christian  souls,  that 
if  any  wise  man  find  any  default  of  the  truth  of  the  transla- 
tion, let  him  set  in  the  true  sentence  and  open  the  holy  writ. 
But  look  that  he  examine  truly  his  Latin  Bible ;  for  no  doubt 
he  shall  find  many  Bibles  in  Latin  full  false,  if  he  look  at 
many.  And  namely  new  and  the  common  Latin  Bibles 
have  more  need  to  be  corrected,  as  many  as  I  have  seen  in 
my  life,  than  hath  the  English  Bible  lately  translated.  And 
where  the  Hebrew,  by  witness  of  Jerome,*  of  Lyra,  and 
set  other  expositors,  discordeth  from  our  Latin  Bibles,  I  have 
in  the  margin  by  manner  of  a  gloss,  what  the  Hebrew  hath, 
and  how  it  is  understood.  And  I  did  this  most  in  the 
Psalter,  which  of  all  our  books  discordeth  most  from  He- 
brew. For  the  church  readeth  not  the  Psalter  by  the  last 
translation  out  of  Hebrew  into  Latin,  but  by  another  trans- 
lation of  other  men  that  had  much  less  wisdom  and  holiness 
than  Jerome  had,  as  it  may  be  proved  by  the  proper  origi- 
nals of  Jerome  which  he  glossed.  And  where  I  have  trans- 
lated as  openly  and  openlier  in  English  as  in  Latin,  let 
wise  men  judge  that  know  well  both  languages,  and  know 
well  the  sentence  of  Holy  Scripture.  And,  whether  I  have 
done  thus  or  not,  no  doubt,  they  that  know  well  the  sentence 
of  holy  writ,  and  English  together,  and  will  travail  with 
God's  grace  thereabout,  must  make  the  Bible  as  true  and 
as  open;  yea,  and  openlier  in  English  than  it  is  in  Latin. 
And,  no  doubt,  to  a  simple  man,  with  God's  grace,  and 
great  travail,  men  might  expound  much  openlier  and  short- 
lier  the  Bible  in  English,  than  the  old  great  doctors  have 

*  Jerome  is  distinguished  among  the  early  fathers  of  the  church 
for  his  biblical  labours.  Towards  the  close  of  the  fourth  century  he 
revised  the  Latin  Scriptures  by  the  hexaplar  text  of  Origen,  which 
included  a  literal  version  of  the  Hebrew  text,  and  the  New  Testa- 
ment he  revised  after  the  original.  Afterwards  he  completed  a  trans- 
lation  of  the  Old  Testament  from  Hebrew  into  Latin,  which  is  that 
called  the  vulgate;  from  this  WicklifF  made  his  English  version. 
The  Latin  vulgate  is  allowed  to  be  in  general  a  faithftd  version.  It 
sometimes  preserves  the  true  readings  where  the  modern  Hebrew 
copies  are  corrupted. 

WICK.  DIS.  30 


106  Purvey. — A  Prologue  to  the  Bible. 

expounded  it  in  Latin,  and  much  sharp] ier  and  groundlier 
than  many  late  postiliators  or  expositors  have  done. 

But  God  of  his  great  mercy  give  to  us  grace  to  live  well, 
and  to  say  the  truth  in  a  becoming  manner,  and  acceptable 
to  God  and  his  people,  and  spill  not  our  time,  be  it  short, 
be  it  long,  at  God's  ordinance.  But  some  that  seem  wise 
and  holy  say  thus;  If  men  now  were  as  holy  as  Jerome 
was,  they  might  translate  out  of  Latin  into  English,  as  he 
did  out  of  Hebrew  and  Greek  into  Latin ;  and  else  they 
should  not  translate  now,  as  they  think,  for  default  of  holi- 
ness and  knowledge.  Though  this  reply  seem  colourable, 
it  has  no  good  ground;  neither  reason,  neither  charity. 
For  why?  This  reply  is  more  against  St.  Jerome,  and 
against  the  first  seventy  translators,  and  against  holy  church, 
than  against  simple  men  that  translate  now  into  English. 
For  St.  Jerome  was  not  so  holy  as  the  apostles  and  evan- 
gelists, whose  books  he  translated  into  Latin ;  neither  had 
he  such  high  gifts  of  the  Holy  Ghost  as  they  had.  And 
much  more  the  seventy  translators  were  not  so  holy  as  Moses 
and  the  prophets,  and  especially  David.  Neither  had  they 
such  great  gifts  of  God  as  Moses  and  the  prophets  had. 

Furihermore,  holy  church*  approves,  not  only  the  true 
translation  of  mean  Christian  men,  steadfast  in  Christian 
faith,  but  also  of  open  heretics  that  did  away  many  myste- 
ries of  Jesus  Christ  by  guileful  translation,  as  Jerome 
witnesses  in  one  prologue  on  Job,  and  in  the  prologue  on 
Daniel.  Much  more  let  the  church  of  England  approve 
the  true  and  holy  translation  of  simple  men,  that  will  for  no 
good  on  earth  with  their  knowledge  and  power  put  away 
the  least  truth,  yea,  the  least  letter  or  tittle  of  holy  writ, 
that  bears  substance  or  charge.  And  dispute  they  not  of 
the  holiness  of  men  now  living  in  this  mortal  life,  for  they 
know  not  thereon,  and  it  is  reserved  only  for  God's  doom. 
If  they  know  any  notable  fault  of  the  translators,  or  the 
helpers  of  them,  let  them  blame  the  default  with  charity 
and  mercy ;  and  let  them  never  condemn  a  thing  that  may 
be  done  lawfully  by  God's  law,  as  wearing  of  a  good 
cloth  for  a  time,  either  riding  on  a  horse  for  a  great  jour- 
ney, when  they  know  not  wherefore  it  is  done.  For  such 
things  may  be  done  by  simple  men  with  as  great  charity 
and  virtue,  as  by  some  that  hold  them  great  and  wise,  and 
can  ride  in  a  gilt  saddle,  or  use  cushions  and  beds,  and 
clothes  of  gold  and  of  silk,  with  other  vanities  of  the  world. 
*  The  church  of  Rome. 


Purvey. — A  Prologue  to  the  Bible.  107 

May  God  grant  pity,  mercy,  and  charity,  and  love  of  com- 
mon profit,  and  put  away  such  dooms  as  are  against  rea- 
son and  charity. 

Yet  worldly  clerks  ask  greatly,  What  spirit  maketh  idiots 
hardy  to  translate  now  the  Bible  into  English,  since  the 
four  great  doctors  durst  never  do  this  ?  This  reply  is  so 
ignorant  that  it  needs  no  answer,  nought  but  stillness  or 
courteous  scorn.  For  these  great  doctors  were  not  Eng- 
lishmen, neither  were  they  conversant  among  Englishmen, 
neither  knew  they  the  language  of  Englishmen.  But  they 
never  ceased  till  they  had  holy  writ  in  their  mother  tongue 
of  their  own  people.  For  Jerome,  who  was  a  Latin  man 
of  birth,  translated  the  Bible,  both  out  of  Hebrew  and  out 
of  Greek  into  Latin,  and  expounded  full  much  thereto.  And 
Augustine,  and  many  more  Latins,  expounded  the  Bible 
for  many  parts  into  Latin,  to  Latin  men,  among  whom 
they  dwelled.  And  Latin  was  a  common  language  to  their 
people  about  Rome,  and  beyond ;  as  English  is  common 
language  to  our  people.  And  at  this  day  the  common  peo- 
ple in  Italy  speak  a  corrupt  Latin,  as  true  men  say  that 
have  been  in  Italy.  And  the  number  of  translators  out  of 
Greek  into  Latin  passes  man's  knowing,  as  Augustine  wit- 
nesses in  the  second  book  of  Christian  teaching,  and  saith 
thus :  "  The  translators  out  of  Hebrew  into  Greek  may  be 
numbered;  but  Latin  translators,  or  they  that  translated 
into  Latin,  may  not  be  numbered  in  any  manner."  For  in 
the  first  times  of  faith,  each  man,  as  a  Greek  book  came  to 
him,  and  as  he  seemed  to  himself  to  have  some  knowledge 
of  Greek  and  of  Latin,  was  bold  to  translate.  And  this  thing 
helped  more  than  it  hindered  understanding,  if  readers  were 
not  negligent.  For  why  ?  The  beholding  of  many  books 
hath  showed  oft,  or  declared  some  darker  sentences.  Thus 
saith  Augustine  there.  Therefore  Grosthead  saith,  that  it 
was  God's  will  that  divers  men  translated,  and  that  divers 
translations  are  in  the  church ;  for  where  one  said  darkly, 
one  or  more  said  the  same  openly. 

Since,  in  the  beginning  of  faith,  so  many  men  translated 
into  Latin,  and  to  great  profit  of  Latin  men,  let  one  simple 
creature  of  God  translate  into  English  for  the  profit  of 
Englishmen.  For  if  worldly  clerks  look  well  to  their  chro- 
nicle and  books,  they  shall  find  that  Bede  translated  the 
Bible,  and  expounded  much  in  Saxon,  that  was  English, 
or  the  common  language  in  this  land  in  his  time.  And  not 
only  Bede,  but  also   king  Alfred,  who   founded  Oxford, 


108  Purvey. — A  Prologue  to  the  Bible. 

translated  in  his  last  days  the  beginning  of  the  Psalter  into 
Saxon,  and  would  have  done  more  if  he  had  lived  longer. 
Also  Frenchmen,  Bemers,  and  Britons,  have  the  Bible  and 
other  books  of  devotion,  and  of  exposition,  translated  in 
their  mother  language.  Why  should  not  Englishmen  have 
the  same  in  their  mother  language?  I  cannot  tell.  Only 
for  falseness  and  negligence  of  clerks,  or  that  our  people  is 
not  worthy  to  have  so  great  grace  and  gift  of  God  in  pain 
of  their  old  sins.  God  for  his  mercy  amend  these  evil 
causes,  and  make  our  people  to  have  and  know  and  keep 
truly  holy  writ,  in  life  and  death. 

But  in  translating  of  words  that  have  many  significa- 
tions under  one  letter,  may  be  peril.  Therefore  a  translator 
hath  great  need  to  study  well  the  sentence,  both  before  and 
after,  and  look  that  such  words  accord  with  the  sentence. 
And  he  hath  need  to  live  a  holy  life,  and  to  be  full  devout  in 
prayers;  and  have  not  his  mind  occupied  about  worldly 
things,  that  the  Holy  Spirit,  author  of  wisdom,  and  know- 
ledge, and  truth,  lead  him  in  his  work,  and  suffer  him  not 
to  err. 

Many  adverbs,  conjunctions,  and  prepositions,  are  set  ofl 
one  for  another,  and  sometimes  at  free  choice  of  authors. 
And  now  these  should  be  taken  as  accords  best  to  the  sen- 
tence. By  this  manner,  with  good  living  and  great  travail, 
men  may  come  to  truth  and  clear  translating,  and  true 
understanding  of  holy  writ,  seem  it  ever  so  hard  at  the 
beginning.  God  grant  to  us  all  to  learn  well  and  keep 
well  holy  writ,  and  to  suffer  joyfully  some  pain  for  it  at 
the  last.     Amen. 


THE 


EXAMINATION  AND  DEATH 


OF  THE  BLESSED  MARTYR  OF  CHRIST, 


SIR  JOHN  OLDCASTLE,  LORD  COBHAM, 


ABRIDGED  FROM  THE  COLLECTION  OF    JOHN    BALE    OUT  OF  THE 

BOOKS  AND  WRITINGS    OF    THOSE    POPISH    PRELATES 

THAT  AVERE  PRESENT  AT  HIS  CONDEMNATION 

AND  JUDGMENT. 


In  the  latter  time  shall  many  be  chosen,  proved  and  purified  by 
fire,  yet  shall  the  ungodly  live  wickedly  still,  and  have  no  under- 
standing, Dan.  xii. 


Fox  mentions  that  the  book  of  John  Bale,  "  then  newly  come 
over,"  was  put  into  the  hands  of  Hall,  when  engaged  in  compiling 
his  chronicle ;  who  was  so  satisfied  by  the  statements  of  Bale  and 
the  authorities  alleged  by  him,  as  to  cancel  what  he  had  written 
before  against  sir  John  Oldcastle  and  his  fellows.  The  history  was 
compiled  principally  from  the  register  of  archbishop  Arundel,  which 
is  printed  in  Fox,  and  still  remains  in  the  library  at  Lambeth  pa- 
lace. Other  documents  equally  authentic  and  indisputable  were 
referred  to.  In  the  following  pages  a  few  passages  of  the  original 
work,  chiefly  historical  reflections,  are  omitted. 


30*  109 


THE  EXAMINATION  AND  DEATH 


OF  THE  BLESSED  MARTYR  OF  CHRIST, 

SIR  JOHN  OLDCASTLE,  the  LORD  COBHAM. 

After  the  death  of  WicklifF,  archbishop  Arundel  and 
the  Romish  clergy  of  England  used  their  utmost  efforts  in 
support  of  the  popish  errors.  They  concluded  that  "  it 
was  almost  impossible  for  them  to  make  whole  Christ's 
coat  without  seam,"  (as  they  said,  meaning  thereby  their 
patched  popish  synagogue,)  unless  certain  great  men  were 
brought  out  of  the  way,  who  seemed  to  be  the  chief  main- 
tainers  of  the  disciples  of  Wickliff. 

Sir  John  Oldcastle,  lord  Cobham,  was  well  known  to  be 
a  mighty  maintainer  of  suspected  preachers,  and  they  re- 
solved to  proceed  against  him  as  a  pernicious  heretic.  Him 
they  accused  first  as  a  mighty  maintainer  of  suspected 
preachers  in  the  diocese  of  London,  Rochester,  and  Here- 
ford, also  to  have  assisted  them  there  by  force  of  arms,  not- 
withstanding their  synodical  constitutions  made  to  the  con- 
trary. Lastly,  they  accused  him  that  he  was  far  otherwise 
in  belief  of  the  sacrament  of  the  altar,  of  penance,  pilgrim- 
age, image  worshipping,  and  the  ecclesiastical  power,  than 
the  holy  church  of  Rome  had  taught  many  years  before. 

Considering  that  the  lord  Cobham  was  a  man  of  great 
birth,  and  in  favour  at  that  time  with  the  king,  their  coun- 
sel was  first  to  know  the  king's  mind.  The  archbishop, 
Thomas  Arundel,  with  his  other  bishops,  and  a  great  part 
of  the  clergy,  went  to  the  king,  and  laid  most  grievous 
complaints  against  lord  Cobham.*  The  king  gently  heard 
those  blood-thirsty  prelates ;  and  far  otherwise  than  became 
his  princely  dignity;  but  he  earnestly  desired  them,  that,  in 
respect  of  his  noble  stock  and  knighthood,  they  should  yet 
favourably  deal  with  him;  and  that  they  would,  if  it  were 
possible,  without  rigour,  or  extreme  handling,  reduce  him 
again  to  the  church's  unity.  He  promised  them  also,  that 
in  case  they  were  not  contented  to  take  some  deliberation, 
he  would  seriously  commune  with  him.  Afterwards  the 
king  sent  for  lord  Cobham;  and,  as  he  was  come,  he  called 

*  A  book  of  Wickliff 's  belonging  to  Lord  Cobham  was  discover- 
ed at  this  time  at  a  limner's  in  Paternoster-row,  where  it  had  been 
sent  to  be  bound  and  ornamented, 

110 


Proceedings  against  Lord  Cobham.  Ill 

him  secretly,  admonishing  him  to  submit  himself  to  his 
mother  the  holy  church,  and,  as  an  obedient  child,  to  ac- 
knowledge himself  culpable. 

Unto  whom  the  Christian  knight  made  this  answer,  You, 
most  worthy  prince,  said  he,  I  am  always  prompt  and  willing 
to  obey,  for  so  much  as  I  know  you  to  be  a  Christian  king, 
and  the  appointed  minister  of  God,  bearing  the  sword  to 
the  punishment  of  all  evil  doers,  and  for  the  safeguard  of 
them  that  be  virtuous.  Unto  you,  next  to  my  eternal  God, 
owe  I  my  whole  obedience,  and  submit  me  thereunto,  as  I 
have  done  ever,  all  that  I  have,  either  of  fortune  or  nature, 
ready  at  all  times  to  fulfil  whatsoever  you  shall  in  that  Lord 
command  me.  But  as  touching  the  pope  and  his  spiritualty, 
truly  I  owe  them  neither  suit  nor  service;  for  so  much  as 
I  know  him  by  the  Scriptures  to  be  the  great  antichrist,  the 
son  of  perdition,  the  open  adversary  of  God,  and  the  abo- 
mination standing  in  the  holy  place.  When  the  king  had 
heard  this,  with  such  like  sentences  more,  he  would  talk 
no  longer  with  him,  but  left  him  utterly. 

And,  as  the  archbishop  resorted  again  unto  the  king  for  an 
answer,  he  gave  him  full  authority  to  cite  the  lord  Cobham, 
examine  him,  and  punish  him,  according  to  the  decrees, 
which  they  call  the  laws  of  holy  church.  Then  the  said 
archbishop,  by  the  counsel  of  his  other  bishops  and  clergy, 
appointed  to  call  before  him  lord  Cobham.  So  sent  he  forth 
his  chief  summoner,  with  a  very  sharp  citation  unto  the 
castle  of  Cowling.  And  when  the  said  summoner  was  come 
thither,  he  durst  in  no  case  enter  the  gates  of  so  noble  a 
man,  without  his  license,  and  therefore  he  returned  home 
again,  his  message  not  done.  Then  called  the  archbishop 
one  John  Butler  unto  him,  who  was  then  the  doorkeeper  of 
the  king's  privy  chamber,  and  with  him  he  covenanted, 
through  promises  and  rewards,  to  have  this  matter  craftily 
brought  to  pass  under  the  king's  name.  Whereupon  the 
said  John  Butler  took  the  archbishop's  summoner  with  him, 
and  went  unto  lord  Cobham,  showing  him,  that  it  was  the 
king's  pleasure  that  he  should  obey  that  citation,  and  so 
cited  him  fraudulently.  Then  said  he  unto  them  in  few 
words,  that  in  no  case  would  he  consent  to  those  most 
devilish  practices  of  the  priests.  As  they  had  informed  the 
archbishop  of  that  answer,  and  that  it  was  for  no  man  pri- 
vately to  cite  him  after  that,  without  peril  of  life;  he  de- 
creed by  and  by  to  have  him  cited  by  public  process,  or  open 
commandment.  And  in  all  the  haste  possible,  in  September, 


112  Lord  Cobham. 

1413,  he  commanded  letters  citatory  to  be  set  upon  the 
great  gates  of  the  cathedral  church  of  Rochester,  which 
was  but  three  English  miles  from  thence,  charging  lord 
Cobham  to  appear  personally  before  him  at  Leeds  in  the 
eleventh  day  of  the  same  month  and  year,  all  excuses  to 
the  contrary  set  apart.  Those  letters  were  taken  down  soon 
after,  by  such  as  bore  favour  unto  the  lord  Cobham,  and  so 
conveyed  aside.  After  that  the  archbishop  caused  new 
letters  to  be  set  up  on  the  nativity  day  of  our  lady,  which ' 
also  were  rent  down,  and  utterly  consumed. 

Then,  as  he  did  not  appear  at  the  day  appointed  at  Leeds 
castle,  (in  Kent,)  the  archbishop  judged  him,  denounced 
him,  and  condemned  him  of  contumacy. 

This  most  constant  servant  of  the  Lord,  and  worthy 
knight,  sir  John  Oldcastle,  the  lord  Cobham,  beholding  the 
unappeasable  fury  of  antichrist,  thus  kindled  against  him, 
perceiving  himself  also  compassed  on  every  side  with  deadly 
dangers,  took  paper  and  pen  in  hand,  and  wrote  a  Christian 
confession  of  his  faith,  which  follows  hereafter,  and  both 
signed  and  sealed  it  with  his  own  hand.  Wherein  he  also 
answered  to  the  chief  articles  the  archbishop  laid  against 
him.  That  done,  he  took  the  copy  with  him,  and  went 
therewith  to  the  king,  trusting  to  find  mercy  and  favour  at 
his  hand.  That  confession  of  his  was  none  other  than  the 
common  belief,  or  sum  of  the  church's  faith,  called  the 
apostle's  creed,  of  all  Christian  men  then  used.     As  thus: 

The  Christian  Belief  of  the  lord  Cobham. 

I  believe  in  God  the  Father  Almighty,  maker  of  heaven 
and  earth.  And  in  Jesus  Christ  his  only  Son  our  Lord, 
which  was  conceived  by  the  Holy  Ghost,  born  of  the  virgin 
Mary,  suffered  under  Pontius  Pilate,  crucified,  dead  and 
buried;  went  down  to  hell,  the  third  day  rose  again  from 
death,  ascended  up  to  heaven,  sitteth  on  the  right  hand  of 
God  the  Father  Almighty,  and  from  thence  shall  come 
again  to  judge  the  quick  and  the  dead.  I  believe  in  the 
Holy  Ghost,  the  universal  holy  church,  the  communion  of 
saints,  the  forgiveness  of  sins,  the  uprising  of  the  flesh,  and 
everlasting  life.     Amen. 

And  for  a  more  large  declaration  of  this  my  faith  in  the 
Catholic  church,  I  steadfastly  believe  that  there  is  but  one 
God  Almighty,  in  and  of  whose  Godhead  are  these  three 
persons,  the  Father,  the  Son,  and  the  Holy  Ghost,  and 
these  three  persons  are  the  selfsame  God  Almighty.  I  believe 


His  belief  delivered  to  the  King.  113 

also  that  the  second  person  of  this  most  blessed  Trinity,  in 
the  most  convenient  time  appointed  thereunto,  took  flesh 
and  blood  of  the  most  blessed  virgin  Mary,  for  the  safe- 
guard and  redemption  of  the  universal  kind  of  man,  which 
was  before  lost  in  Adam's  offence.  Moreover  I  believe  that 
the  same  Jesus  Christ  our  Lord,  thus  being  both  God  and 
man,  is  the  only  head  of  the  whole  Christian  church,  and 
that  all  those  that  have  been  or  shall  be  saved,  are  mem- 
bers of  this  most  holy  church.  And  this  holy  church  I 
think  to  be  divided  into  three  sorts  or  companies. 

Whereof  the  first  sort  are  now  in  heaven,  and  they  are 
the  saints  from  hence  departed.  These,  as  they  were  here 
conversant,  conformed  always  their  lives  to  the  most  holy 
laws  and  pure  examples  of  Christ,  renouncing  Satan,  the 
world,  and  the  flesh  with  all  their  concupiscences  and  evils. 
The  second  sort  are  in  purgatory,  if  any  such  there  be  by 
the  Scriptures,  abiding  the  mercy  of  God  and  a  full  deliver- 
ance of  pain.*  The  third  sort  are  here  upon  the  earth,  and 
are  called,  The  church  militant;  for  day  and  night  they 
contend  against  the  crafty  assaults  of  the  devil,  the  flatter- 
ing prosperities  of  this  world,  and  the  rebellious  filthiness 
of  the  flesh. 

This  latter  congregation,  by  the  just  ordinance  of  God, 
is  also  severed  into  three  divers  estates ;  that  is  to  say,  into 
priesthood,  knighthood,  and  the  commons.  Among  whom 
the  will  of  God  is,  that  the  one  should  aid  the  other,  but 
not  destroy  the  other.  The  priests,  first  of  all,  secluded 
from  all  worldliness,  should  conform  their  lives  wholly  to 
the  examples  of  Christ  and  his  apostles.  Evermore  should 
they  be  occupied  in  preaching  and  teaching  the  Scriptures 
purely,  and  in  giving  wholesome  examples  of  good  living 
to  the  other  two  degrees  of  men.  More  modest  also,  more 
loving,  gentle,  and  lowly  in  spirit  should  they  be  than  any 
other  sorts  of  people. 

In  knighthood,  are  all  they  which  bear  sword  by  law  of 
office.  These  should  defend  God's  laws,  and  see  that  the 
gospel  is  purely  taught,  conforming  their  lives  to  the 
same,  and  secluding  all  false  preachers.f  Yea,  these  ought 
rather  to  hazard  their  lives  than  to  suffer  such  wicked  de- 
crees as  either  blemish  the  eternal  testament  of  God,  or 

*  From  Walden  it  appears  that  lord  Cobham  wrote  against  the 
doctrine  of  purgatory.     See  also  WicklifF,  p.  40. 

+  The  knights  or  military  men  of  rank  were  taught  that  it  was 
their  particular  duty  to  defend  the  church. 


'<114  Lord  Cobham. 

yet  hinder  the  free  passage  thereof,  whereby  heresies  and 
schisms  might  spring  in  the  church.  For  of  none  other 
arise  they,  as  I  suppose,  than  of  erroneous  constitutions, 
craftily  first  creeping  in  under  hypocritical  lies,  for  advan- 
tage. They  ought  also  to  preserve  God's  people  from  op- 
pressors, tyrants,  and  thieves,  and  to  see  the  clergy  sup- 
ported,  so  long  as  they  teach  purely,  pray  rightly,  and 
minister  the  sacraments  freely.  And,  if  they  see  them  do 
otherwise,  they  are  bound,  by  law  of  office,  to  compel  them 
to  change  their  doings,  and  to  see  all  things  performed  ac- 
cording to  God's  prescript  ordinance. 

The  latter  fellowship  of  this  church  are  the  common 
people,  whose  duty  is  to  bear  their  good  minds  and  true 
obedience  to  the  aforesaid  ministers  of  God,  their  kings, 
civil  governors,  and  priests.  The  right  office  of  these,  is 
justly  to  occupy  every  man  in  his  faculty,  be  it  merchan- 
dise, handicraft,  or  the  tilling  of  the  ground.  And  so  one 
of  them  to  be  as  a  helper  to  another,  following  always  in 
their  sorts  the  just  commandments  of  their  Lord  God. 

Over  and  besides  all  this,  I  most  faithfully  believe  that 
the  sacraments  of  Christ's  church  are  necessary  to  all 
Christian  believers,  this  always  seen  to,  that  they  are  truly 
ministered  according  to  Christ's  first  institution  and  ordi- 
nance. And  forsomuch  as  I  am  maliciously  and  most 
falsely  accused  of  a  misbelief  in  the  sacrament  of  the  altar, 
to  the  hurtful  slander  of  many,  I  signify  here  unto  all  men, 
that  this  is  my  faith  concerning  that.  I  believe  in  that 
sacrament  to  be  contained  very  Christ's  body  and  blood 
under  the  similitudes  of  bread  and  wine,  yea,  the  same 
body  that  was  conceived  of  the  Holy  Ghost,  born  of  Mary 
the  virgin,  done  on  the  cross,  died,  that  was  buried,  arose 
the  third  day  from  the  death,  and  is  now  glorified  in  hea- 
ven. I  also  believe  the  universal  law  of  God  to  be  most 
true  and  perfect,  and  they  which  do  not  follow  it  in  their 
faith  and  works,  at  one  time  or  other,  can  never  be  saved. 
Whereas,  he  that  seeketh  it  in  faith,  accepteth  it,  learneth 
it,  delighteth  therein,  and  performeth  it  in  love,  shall  taste 
for  it  the  felicity  of  everlasting  innocence. 

Finally,  this  is  my  faith  also,  that  God  will  require  no 
more  of  a  Christian  believer  in  this  life,  than  to  obey  the 
precepts  of  that  most  blessed  law.  If  any  prelate  of  the 
church  require  more,  or  any  other  kind  of  obedience,  than 
this  to  be  used,  he  contemns  Christ,  exalting  himself  above 
God,  and  so  becomes  an  open  antichrist.  All  these  premises 


He  is  committed  to  the  Toicer,  115 

I  believe  particularly  and  generally  all  that  God  hath  left 
in  his  Holy  Scriptures  that  1  should  believe.  Instantly  de- 
siring you,  my  liege  lord  and  most  worthy  king,  that  this 
confession  of  mine  may  be  justly  examined  by  the  most 
godly,  wise,  and  learned  men  of  your  realm.  And,  if  it  be 
found  in  all  points  agreeing  to  the  verity,  then  let  it  be  so 
allowed,  and  I  thereupon  holden  for  none  other  than  a  true 
Christian.  If  it  be  proved  otherwise,  then  let  it  be  utterly 
condemned;  provided  always,  that  I  am  taught  a  better 
belief  by  the  word  of  God,  and  I  shall  most  reverently,  at 
all  times,  obey  thereunto. 

This  brief  confession  of  his  faith  the  lord  Cobham  wrote, 
and  took  it  to  the  court,  offering  it  with  all  meekness  unto 
the  king  to  read.  The  king  would  not  receive  it,  but  com- 
manded it  to  be  delivered  unto  them  that  should  be  his 
judges.  Then  desired  he  in  the  king's  presence,  that  an 
hundred  knights  and  esquires  might  be  suffered  to  come  in 
upon  his  purgation,  who,  he  knew,  would  clear  him  of  all 
heresies.  Moreover,  he  offered  himself  after  the  law  of 
arms,  to  fight  for  life  or  death  with  any  man  living.  Chris- 
tian or  heathen,  in  the  quarrel  of  his  faith,  the  king  and  the 
lords  of  his  council  excepted.*  Finally,  with  all  gentleness 
he  protested  before  all  who  were  present,  that  he  would  re- 
fuse no  manner  of  correction  which  should,  after  the  laws 
of  God,  be  ministered  unto  him ;  but  that  he  would  at  all 
times  with  all  meekness  obey  it. 

Notwithstanding  all  this,  the  king  suffered  him  to  be 
summoned  personally  in  his  own  privy  chamber.  Then 
said  lord  Cobham  to  the  king,  that  he  had  appealed  from  the 
archbishop  to  the  pope  of  Rome,  and  therefore  he  ought, 
he  said,  in  no  case  to  be  his  judge.  And,  having  his  ap- 
peal there  at  hand  ready  written,  he  showed  it  with  all  re- 
verence to  the  king.  Wherewith  the  kins;  was  then  much 
more  displeased  than  before,  and  said  angrily  unto  him, 
that  he  should  not  pursue  his  appeal;  but  rather  he  should 
tarry  in  hold,"!"  till  such  time  as  it  were  of  the  pope  allowed. 
And  then,  willed  he  or  nilled  he,  the  archbishop  should  be 
his  judge.  Thus  was  there  nothing  allowed  that  the  good 
lord  Cobham  had  lawfully  required.  But  as  he  would  not 
be  sworn  in  all  things  to  submit  himself  to  the  church,  and 

*  This  offer,  strange  as  it  may  appear,  was  quite  consistent  with 
the  practice  and  the  laws  of  that  age. 
t  In  prison. 


116  Lord  Cohham. 

so  to  take  what  penance  the  archbishop  would  enjoin  him, 
he  was  arrested  again  at  the  king's  commandment,  and  led 
to  the  tower  of  London,  to  keep  his  day,  which  the  arch- 
bishop had  appointed  him  in  the  king's  chamber. 

Then  caused  he  the  aforesaid  confession  of  his  faith  to 
be  copied  again,  and  the  answer  also,  which  he  had  made 
to  the  four  articles  propounded  against  him,  to  be  written 
in  manner  of  an  indenture,  in  two  sheets  of  paper;  that, 
when  he  should  come  to  his  answer,  he  might  give  the  one 
copy  unto  the  archbishop,  and  reserve  the  other  to  himself. 
As  the  day  of  examination  was  come,  which  was  the  twenty- 
third  day  of  September,  the  Saturday  after  the  feast  oC  St. 
Matthew,  Thomas  Arundel,  the  archbishop,  sitting  in  the 
chapter-house  of  Paul's,  with  Richard  Clifford,  bishop  of 
London,  and  Henry  Bolingbroke,  bishop  of  Winchester; 
sir  Robert  Morley,  knight,  and  lieutenant  of  the  Tower, 
brought  personally  before  him  lord  Cobham,  and  there  left 
him  for  the  time,  unto  whom  the  archbishop  said  these 
words : 

The  first  examination  of  the  lord  Cohham. 

Sir  John,  in  the  last  general  convocation  of  the  clergy  of 
this  our  province,  you  were  detected  of  certain  heresies,  and 
by  sufficient  witnesses  found  culpable.  Whereupon  you 
were  by  form  of  spiritual  law  cited,  and  would  in  no  case 
appear.  In  conclusion,  upon  your  rebellious  contumacy, 
you  were  both  privately  and  openly  excommunicated.  Not- 
withstanding, we  never  yet  showed  ourselves  unready  to 
have  given  you  your  absolution,  nor  yet  do  we  to  this  hour, 
would  ye  have  meekly  asked  it. 

Unto  this  the  lord  Cobham  showed  as  though  he  had 
given  no  ear,  having  his  mind  otherwise  occupied ;  and  so 
desired  no  absolution.  But  he  said,  he  would  gladly,  before 
him  and  his  brethren,  make  rehearsal  of  that  faith,  which  he 
held  and  intended  always  to  stand  to,  if  it  would  please 
them  to  license  him  thereunto.  And  then  he  took  out  of 
his  bosom  a  certain  writing  indented,  concerning  the  arti- 
cles whereof  he  was  accused,  and  so  openly  read  it  before 
them,  giving  it  unto  the  archbishop,  as  he  had  made 
thereof  an  end. — Whereof  this  is  the  copy. 

I,  John  Oldcastle,  knight,  lord  of  Cobham,  will  all 
Christian  men  to  understand,  that  Thomas  Arundel,  arch- 
bishop of  Canterbury,  hath  not  only  laid  it  to  my  charge 


His  answer  to  the  articles  against  him.  117 

maliciously,  but  also  very  untruly  by  his  letter  and  seal, 
written  against  me  in  most  slanderous  wise,  that  I  should 
otherwise  feel  and  teach  of  the  sacraments  of  the  church, 
assigning  especially  the  sacrament  of  the  altar,  the  sacra- 
ment of  penance,  the  worshipping  of  images,  and  the  going 
of  pilgrimage  unto  them,  far  otherwise  than  either  believeth 
or  teachelh  the  universal  holy  church.  I  take  almighty 
God  unto  witness,  that  it  hath  been  and  now  is,  and  ever- 
more, with  the  help  of  God,  it  shall  be,  my  full  intent  and 
will,  to  believe  faithfully  and  wholly,  all  the  sacraments  that 
ever  God  ordained  to  be  ministered  in  the  holy  church. 

And  moreover  for  to  declare  me  in  these  four  points, 
afore  rehearsed — I  believe  that,  in  the  most  worshipful 
sacrament  of  the  altar,  is  Christ's  very  body  in  form  of 
bread,  the  same  body  that  was  born  of  the  blessed  virgin 
Mary,  done  on  the  cross,  dead,  and  buried,  and  that  the 
third  day  arose  from  death  to  life,  the  which  body  is  now 
glorified  with  the  Father  in  heaven.  And  as  for  the  sacra- 
ment of  penance,  I  believe  that  it  is  needful  to  all  them  that 
shall  be  saved,  to  forsake  their  sin  and  to  do  penance  for  it, 
with  true  contrition  to  God,  confession  of  their  faults,  and 
due  satisfaction  in  Christ,  like  as  God's  laws  limit  and  teach, 
else  can  they  have  no  salvation.  This  penance  I  desire  all 
men  to  do. 

And,  as  for  images,  I  understand  that  they  pertain 
nothing  to  our  Christian  belief,  but  were  permitted,  long 
since  the  faith  was  given  us  of  Christ,  by  sufferance  of  the 
church,  for  to  be  as  calendars  unto  laymen  to  represent  or 
bring  to  mind  the  passion  of  our  Lord  Jesus  Christ,  with 
the  martyrdom  and  good  living  of  the  saints.  I  think  also 
that  whatsoever  he  is  which  doth  that  worship  to  dead  im- 
ages, that  is  duly  belonging  unto  God,  or  that  putteth  faith, 
hope,  or  confidence  in  the  help  of  them,  as  he  should  do 
only  in  his  eternal  living  God,  or  that  hath  affection  in  one 
more  than  in  another,  he  perpetrateth,  in  so  doing,  the 
abominable  sin  of  idolatry. 

Moreover,  in  this  am  I  fully  persuaded,  that  every  man 
dwelling  on  this  earth  is  a  pilgrim,  either  towards  bliss  or 
else  towards  pain.  And  that  he  which  knoweth  not,  nor 
will  know,  nor  yet  keep  the  holy  commandments  of  God  in 
his  living  here,  albeit  that  he  goeth  on  pilgrimage  into  all 
quarters  of  the  world,  if  he  departeth  so,  he  shall  surely  be 
damned.  Again,  he  that  knoweth  the  holy  commandments 
of  God,  and  so  performeth  them  to  the  end  of  his  life  to  his 

WICK.  DIS.  31 


118  Lord  Cobham. 

power,  shall  without  fail  be  saved  in  Christ,*  though  he 
never  in  his  life  go  on  pilgrimage,  as  men  use  now-a-days, 
to  Canterbury,  Walsingham,  Compostella,  and  Rome,  or  to 
any  other  places. 

This  answer  to  his  articles  thus  ended  and  read,  lord 
Cobham  delivered  to  the  bishops.  Then  counselled  the 
archbishop  with  the  other  two  bishops  and  divers  of  the  doc- 
tors, what  was  to  be  done,  commanding  him  to  stand  aside. 

In  conclusion,  by  their  assent  and  information,  the  arch- 
bishop said  thus  unto  him; 

Come  hither,  sir  John.  In  this  your  writing  are  many 
good  things  contained,  and  right  catholic  also,  we  deny  it 
not;  but  ye  must  consider  that  this  day  was  appointed  you 
to  answer  to  other  points  concerning  those  articles  whereof 
as  yet  no  mention  is  made  in  this  your  bill ;  and  therefore 
you  must  yet  declare  us  your  mind  more  plainly.  As  thus, 
whether  that  ye  hold,  affirm,  and  believe,  that  in  the  sacra- 
ment of  the  altar,  after  the  consecration  rightly  done  by  a 
priest,  remaineth  material  bread  or  not?  Moreover,  whether 
ye  do  hold,  affirm,  and  believe  that  as  concerning  the  sacra- 
ment of  penance,  where  there  are  a  competent  number  of 
priests,  every  Christian  man  is  necessarily  bound  to  be  con- 
fessed of  his  sins  to  a  priest  ordained  by  the  church,  or  not? 

After  certain  other  communication,  this  was  the  answer 
of  the  good  lord  Cobham ;  That  none  otherwise  would  he 
declare  his  mind,  nor  yet  answer  unto  his  articles,  than  was 
expressly  in  his  writing  there  contained. 

Then  said  the  archbishop.  Sir  John,  beware  what  you 
do;  for,  if  ye  answer  not  clearly  to  those  things  that  are 
here  objected  against  you,  especially  at  the  time  appointed 
you  only  for  that  purpose,  the  law  of  holy  church  is,  that, 
compelled'!"  once  by  a  judge,  we  may  openly  proclaim  you 
a  heretic. 

Unto  whom  he  gave  this  answer:  Do  as  ye  shall  think 
it  best,  for  I  am  at  a  point. 

Whatsoever  he  or  the  other  bishops  did  ask  him  after 
that,  he  bade  them  resort  to  his  bill,  for  thereby  would  he 
stand  to  the  very  death.  Other  answer  would  he  not  give 
that  day,  wherewith  the  bishops  and  prelates  were  in  a 

*  Note,  here  is  no  mention  of  purgatory ;  we  are  saved  in  Christ 
without  purgatory. — Fox.  This  reply  of  lord  Cobham,  in  Fox,  has 
some  verbal  differences  from  the  copy  in  Bale  which  is  here  followed. 

t  Being  examined. 


The  determinations  of  the  Romish  Bishops.       119 

manner  amazed  and  wonderfully  disquieted.  At  the  last, 
the  archbishop  counselled  again  with  his  other  bishops  and 
doctors.  And  in  the  end  thereof  declared  unto  him,  what 
the  holy  church  of  Rome,  following  the  sayings  of  Augus- 
tine, Jerome,  Ambrose,  and  of  other  holy  doctors,  had  de- 
termined in  the  said  matter,  no  manner  of  mention  once 
made  of  Christ;  which  determination  he  said  all  Christian 
men  ought  both  to  believe  and  to'  follow. 

Then  said  lord  Cobham,  that  he  would  gladly  both  be- 
lieve and  observe  whatsoever  the  holy  church  of  Christ's 
institution  had  determined,  or  whatsoever  God  had  willed 
him  either  to  believe,  or  to  do.  But  that  the  pope  of  Rome, 
with  his  cardinals,  archbishops,  bishops,  and  other  prelates 
of  that  church,  had  lawful  power  to  determine  such  matters 
as  stood  not  with  God's  word  throughly,  that  would  he  not, 
he  said,  at  that  time  affirm.  The  archbishop  bade  him  then 
take  good  advisement  till  the  Monday  next  following,  which 
was  the  twenty-fifth  day  of  September,  and  then  justly  to 
answer,  especially  unto  this  point.  Whether  there  remained 
material  bread  in  the  sacrament  of  the  altar,  after  the  words 
of  consecration,  or  not?  He  promised  him  also  to  send 
unto  him,  in  writing,  those  matters  clearly  determined,  that 
he  might  be  the  more  perfect  in  his  answer-making.  And 
all  this  was  for  nothing  else  but  to  blind  the  multitude  with 
somewhat.  The  next  day  following,  according  to  his  pro- 
mise, the  archbishop  sent  unto  him,  into  the  Tower,  this 
foolish  and  blasphemous  writing,  made  by  him,  and  by  his 
unlearned  clergy. 

"  The  faith  and  determination  of  the  holy  church,  touch- 
ing the  blissful  sacrament  of  the  altar,  is  this,  That,  after 
the  sacramental  words  are  once  spoken  by  a  priest,  in  his 
mass,  the  material  bread,  that  was  before  bread,  is  turned 
into  Christ's  very  body;  and  the  material  wine,  that  was 
before  wine,  is  turned  into  Christ's  very  blood.  And  so 
there  remaineth  in  the  sacrament  of  the  altar  from  thence- 
forth, no  material  bread,  nor  material  wine,  which  were 
there  before  the  sacramental  words  were  spoken.  How 
believe  ye  this  article? 

"  Holy  church  hath  determined,  that  every  Christian 
man,  living  here  bodily  upon  earth,  ought  to  be  shriven* 
to  a  priest,  ordained  by  the  church,  if  he  may  come  to 
him.    How  feel  ye  this  article? 

*  Confessed. 


120  Lord  Cohham. 

"  Christ  ordained  St.  Peter  the  apostle  to  be  his  vicar 
here  in  earth,  whose  see  is  the  holy  church  of  Rome.  And 
he  granted,  that  the  same  power,  which  he  gave  unto  Peter, 
should  succeed  to  all  Peter's  successors,  whom  we  call  now 
popes  of  Rome.  By  whose  special  power,  in  particular 
churches  are  ordained  prelates,  as  archbishops,  bishops, 
parsons,  curates,  and  other  degrees  more;  unto  whom 
Christian  men  ought  to  obey,  after  the  laws  of  the  church 
of  Rome.  This  is  the  determination  of  holy  church.  How 
feel  ye  this  article? 

"  Holy  church  hath  determined  that  it  is  meritorious  to 
a  Christian  man  to  go  on  pilgrimage  to  holy  places,  and 
there  especially  to  worship  holy  relics,  and  images  of 
saints,  apostles,  martyrs,  confessors,  and  all  other  saints 
besides,  approved  by  the  church  of  Rome.  How  feel  ye 
this  article?" 

As  the  good  lord  Cobham  read  over  this  most  wretched 
writing,  he  marvelled  greatly  at  their  ignorance.  He  per- 
ceived hereby,  that  their  uttermost  malice  was  purposed 
against  him,  howsoever  he  should  answer;  and  therefore  he 
put  his  life  into  the  hands  of  God,  desiring  his  only  Spirit 
to  assist  him  in  his  next  answer.  When  the  25th  day  was 
come,  Thomas  Arundel,  the  archbishop  of  Canterbury, com- 
manded his  judicial  seat  to  be  removed  from  the  chapter- 
house of  Paul's  to  the  Dominican  Friars,  within  Ludgate, 
at  London.  And  as  he  was  there  set  with  the  bishops,  he 
called  unto  him  his  council  and  his  officers,  with  divers 
other  doctors  and  friars ;  also  two  notaries,  appointed  there 
purposely  to  write  all  that  should  be  said  or  done.  All  these, 
with  a  great  sort  more  of  priests,  monks,  canons,  friars, 
parish  clerks,  bell-ringers,  and  pardoners,  disdained  lord 
Cobham  with  innumerable  mocks  and  scorns,  reckoning  him 
to  be  a  horrible  heretic,  and  a  man  accursed  before  God. 

Anon,  the  archbishop  called  for  a  mass-book,  and  caused 
all  those  prelates  and  doctors  to  swear  thereupon,  that  every 
man  should  faithfully  do  his  office  and  duty  that  day.  And 
that  neither  for  favour  nor  fear,  love  nor  hate,  of  the  one 
party  nor  the  other,  any  thing  should  there  be  witnessed, 
spoken,  or  done,  but  according  to  the  truth,  as  they  would 
answer  before  God,  and  all  the  world,  at  the  day  of  doom. 
Then  were  the  two  aforesaid  notaries  sworn  also  to  write 
and  to  witness  the  words  and  process,  that  there  should  be 
uttered  on  both  parties,  and  to  say  their  minds,  if  they 


His  fervent  prayer.  121 

otherwise  knew,  before  they  should  register  it.  And  all  this 
dissimulation  was  but  to  colour  their  mischief  before  the 
ignorant  multitude. 

After  that  came  before  them  Sir  Robert  Morley,  knt. 
lieutenant  of  the  Tower,  and  he  brought  with  him  the  good 
lord  Cobham,  there  leaving  him  among  them,  as  a  lamb 
among  wolves,  to  his  examination  and  answer. 

The  latter  examination  of  the  lord  Cobham. 

Then  said  the  archbishop,  Lord  Cobham,  you  are  ad- 
vised, I  am  sure,  of  the  words  and  process  which  we  had 
unto  you,  upon  Saturday  last  past,  in  the  chapterhouse  of 
Paul's;  which  process  were  now  too  long  to  be  rehearsed 
again.  I  said  unto  you  then,  that  you  were  accursed*  for 
your  contumacy  and  disobedience  to  holy  church,  think- 
ing that  you  should,  with  meekness,  have  desired  your 
absolution. 

Then  spake  the  lord  Cobham,  with  a  most  cheerful  coun- 
tenance, God  saith  by  his  holy  prophet,  I  shall  curse,  where 
you  bless. 

The  archbishop  continued  his  tale,  saying:  Sir,  at  that 
time  I  gently  proffered  to  have  assoiledl  you,  if  you  would 
have  asked  it;  and  yet  I  do  the  same,  if  you  will  humbly 
desire  it  in  due  form  and  manner,  as  holy  church  hath 
ordained. 

Then  said  lord  Cobham,  Nay,  forsooth,  will  I  not;  for  I 
never  yet  trespassed  against  you,  and  therefore  I  will  not  do 
it.  And  with  that  he  kneeled  down  on  the  pavement,  hold- 
ing up  his  hands  towards  heaven,  and  said,  I  confess  me 
here  unto  thee,  my  eternal,  living  God,  that,  in  my  frail 
youth,  I  offended  thee,  O  Lord,  most  grievously  in  pride, 
wrath,  and  gluttony,  in  covetousness  and  lechery.  Many 
men  have  1  hurt  in  mine  anger,  and  have  done  many  other 
horrible  sins — Good  Lord,  I  ask  thee  mercy.  And  there- 
with, weepingly,  he  stood  up  again,  and  said,  with  a 
mighty  voice,  Lo,  good  people.  To!  for  the  breaking  of 
God's  law,  and  his  great  commandments,  theyij:  never  yet 
cursed  me;  but,  for  their  own  laws  and  traditions,  most 
cruelly  do  they  handle  both  me  and  other  men ;  and  there- 
fore, both  they  and  their  laws,  by  the  promise  of  God,  shall 
utterly  be  destroyed. 

At  this,  the  archbishop  and  his  company  were  not  a  little 
abashed.     Notwithstanding  he  took  courage  again,  after 

*  Excommunicated.  f  Pardoned,  or  absolved. 

\  The  popish  ecclesiastics. 

31* 


122  Lord  Cobham. 

certain  words  had  in  excuse  of  their  tyranny,  and  examined 
the  lord  Cobham  of  his  Christian  belief. 

Lord  Cobham  made  this  godly  answer :  I  believe  fully 
and  faithfully  the  universal  laws  of  God.  I  believe  that  all 
is  true  which  is  contained  in  the  holy  sacred  Scriptures  of 
the  Bible.  Finally,  I  believe  all  that  my  Lord  God  would 
I  should  believe. 

Then  demanded  the  archbishop  an  answer  of  the  bill, 
which  he  and  the  clergy  had  sent  him  into  the  Tower  the 
day  before,  of  a  determination  of  the  church  concerning  the 
four  articles  whereof  he  was  accused,  especially  for  the 
sacrament  of  the  altar,  how  he  believed  therein? 

Whereunto  lord  Cobham  said,  that  with  that  bill  he  had 
nothing  to  do.  But  this  was  his  belief,  he  said,  concerning 
the  sacrament;  That  his  Lord  and  Saviour  Jesus  Christ, 
sitting  at  his  last  supper,  with  his  most  dear  disciples,  the 
night  before  he  should  suffer,  took  bread  in  his  hand,  and, 
giving  thanks  to  his  eternal  Father,  blessed  it,  brake  it, 
and  so  gave  it  unto  them,  saying.  Take  it  unto  ye,  and  eat 
thereof  all;  this  is  my  body  which  shall  be  betrayed  for 
you;  do  this  hereafter  in  my  remembrance.  This  do  I 
thoroughly  believe,  said  he,  for  this  faith  am  I  taught  of 
the  gospel,  in  Matthew,  in  Mark,  and  in  Luke,  and  also  in 
the  first  epistle  of  St.  Paul  to  the  Corinthians. 

Then  asked  the  archbishop,  if  he  believed  that  it  were 
bread  after  the  consecration  or  sacramental  words  spoken 
over  it. 

The  lord  Cobham  said,  I  believe  that  in  the  sacrament  of 
the  altar  is  Christ's  very  body,  in  form  of  bread,  the  same 
that  was  born  of  the  virgin  Mary,  done  on  the  cross,  dead 
and  buried,  and  that  the  third  day  arose  from  death  to  life, 
which  now  is  glorified  in  heaven. 

Then  said  one  of  the  doctors  of  the  law.  After  the  sacra- 
mental words  are  uttered,  there  remaineth  no  bread,  but 
only  the  body  of  Christ. 

Lord  Cobham  said  then  to  one  master  John  Whitehead, 
You  said  once  unto  me  in  the  castle  of  Cowling,  that  the 
sacred  host  was  not  Christ's  body;  but  I  held  then  against 
you,  and  proved  that  therein  was  his  body,  though  the  secu- 
lars and  friars  could  not  therein  agree,  but  held  each  one 
against  other  in  that  opinion.  These  were  my  words  then, 
if  ye  remember  it. 

Then  shouted  a  number  of  them  together,  and  cried  with 
a  great  noise.  We  say  all,  it  is  God's  body.    And  divers  of 


On  the  Sacrament.  123 

them  asked  him  in  great  anger,  Whether  it  were  material 
bread  after  the  consecration,  or  not? 

Then  looked  the  lord  Cobham  earnestly  upon  the  arch- 
bishop, and  said,  I  believe  surely  that  it  is  Christ's  body  in 
form  of  bread.     Sir,  believe  not  you  thus? 

And  the  archbishop  said.  Yes,  truly  do  I. 

Then  asked  the  doctors,  Whether  it  were  only  Christ's 
body  after  the  consecration  of  a  priest,  and  no  bread,  or 
not? 

And  he  said  unto  them.  It  is  both  Christ's  body  and 
bread.  I  shall  prove  it  as  thus;  for  like  as  Christ,  dwell- 
ing here  upon  the  earth,  had  in  him  both  Godhead  and 
manhood;  and  had  the  invisible  Godhead  covered  under 
that  manhood,  which  was  only  visible  and  seen  in  him;  so, 
in  the  sacrament  of  the  altar,  is  Christ's  very  body  and  very 
bread  also,  as  I  believe  the  bread  is  the  thing  that  we  see 
with  our  eyes;  the  body  of  Christ,  which  is  his  flesh  and 
his  blood,  is  thereunder  hidden,  and  not  seen  but  in  faith. 
To  this  he  added  other  words  from  Gelasius. 

Then  smiled  they  each  one  upon  the  other,  that  the 
people  should  judge  him  taken  in  a  great  heresy.  And 
with  a  great  brag  divers  of  them  said,  It  is  foul  heresy. 

Then  asked  the  archbishop.  What  bread  it  was  ?  The 
doctors  also  inquired  of  him.  Whether  it  were  material  or 
not? 

Lord  Cobham  said  unto  them.  The  Scriptures  make  no 
mention  of  this  word,  '*  material,"  and  therefore  my  faith 
hath  nothing  to  do  therewith;  but  this  I  say  and  believe, 
that  it  is  Christ's  body  and  bread,  for  Christ  said  in  the  sixth 
of  John's  gospel,  I,  which  came  down  from  heaven,  am  the 
living  and  not  the  dead  bread.  Therefore,  I  say  now  again, 
like  as  I  said  before,  as  our  Lord  Jesus  Christ  is  very  God 
and  very  man,  so,  in  the  most  blessed  sacrament  of  the 
altar,  is  Christ's  very  body  and  bread. 

Then  said  they  all  with  one  voice.  It  is  a  heresy. 

One  of  the  bishops  stood  up  by  and  by,  and  said.  What ! 
It  is  a  manifest  heresy  to  say  that  it  is  bread  after  the  sacra- 
mental word  is  once  spoken,  but  Christ's  body  only. 

Lord  Cobham  said,  St.  Paul  the  apostle  was,  I  am  sure, 
as  wise  as  you  are  now,  and  more  godly  learned;  and  he 
called  it  bread,  writing  to  the  Corinthians,  1  Cor.  x.  The 
bread  that  we  break,  saith  he,  is  it  not  the  partaking  of  the 
body  of  Christ?  Lo,  he  calleth  it  bread  and  not  Christ's 
body,  but  a  mean  whereby  we  receive  Christ's  body. 


124  Lord  Cohham. 

Then  said  they  again,  Paul  must  be  otherwise  understood ; 
for  it  is  surely  heresy  to  say  that  it  is  bread  after  the  con- 
secration,  but  only  Christ's  body. 

Lord  Cobham  asked,  How  they  could  make  good  that 
sentence?  They  answered,  It  is  against  the  determination 
of  the  holy  church. 

Then  said  the  archbishop  unto  him,  Sir  John,  we  sent 
you  a  writing  concerning  the  faith  of  this  blessed  sacrament, 
clearly  determined  by  the  church  of  Rome  our  mother,  and 
by  the  holy  doctors. 

Then  said  Lord  Cobham,  I  know  none  holier  than  is 
Christ  and  his  apostles;  and  as  for  that  determination,  it  is 
none  of  theirs,  for  it  standeth  not  with  the  Scriptures,  but 
manifestly  against  them.  If  it  be  of  the  church,  as  ye  say  it 
is,  it  hath  been  hers  only  since  she  received  the  great  poison 
of  worldly  possessions,  and  not  before. 

Then  asked  they  him,  to  stop  his  mouth  therewith.  If  he 
believed  not  in  the  determination  of  the  church? 

And  he  said  unto  them.  No,  forsooth,  for  it  is  no  God. 
In  all  our  creed  in  is  but  thrice  mentioned,  concerning  belief; 
IN  God  the  Father,  v.^  God  the  Son,  in  God  the  Holy  Ghost, 
three  persons  and  one  God.  The  birth,  the  death,  the  burial, 
the  resurrection,  and  ascension  of  Christ,  hath  none  in  for 
belief,  but  in  him.  Neither  yet  hath  the  church,  the  sacra- 
ments,  the  forgiveness  of  sin,  the  latter  resurrection,  nor  yet 
the  life  everlasting  any  other  in,  than  in  the  Holy  Ghost. 

Then  said  one  of  the  lawyers.  Tush,  that  was  but  a  word 
of  office.     But  what  is  your  belief  concerning  holy  church? 

Lord  Cobham  answered.  My  belief  is,  as  I  said  before, 
that  all  the  Scriptures  of  the  sacred  Bible  are  true.  All  that 
is  grounded  upon  them  I  believe  thoroughly ;  for  I  know, 
it  is  God's  pleasure  that  I  should  so  do.  But  in  your  lordly 
laws  and  idle  determinations  have  I  no  belief;  for  ye  are  no 
part  of  Christ's  holy  church,  as  your  open  deeds  show.  But 
ye  are  very  antichrists,  obstinately  set  against  his  holy  law 
and  will.  The  laws  that  ye  have  made,  are  nothmg  to  his 
glory,  but  only  for  your  vain  glory  and  abominable  covet- 
ousness. 

This  they  said, and  that  in  a  great  fume,  was  an  exceeeding- 
heresy,  not  to  believe  the  determination  of  holy  church.  Then 
the  archbishop  asked,  what  he  thought  holy  church  was. 

He  said.  My  belief  is,  that  holy  church  is  the  number  of 
them  which  shall  be  saved,  of  whom  Christ  is  the  head. 
Of  this  church,  one  part  is  in  heaven  with  Christ,  another  in 


The  real  Church  of  Christ.  125 

purgatory,  you  say,  and  the  third  is  here  in  earth.  This 
latter  part  standeth  in  three  degrees,  in  knightliood,  priest- 
hood, and  the  commonalty,  as  I  said  before  plainly,  in  the 
confession  of  my  belief. 

Then  said  the  archbishop,  can  you  tell  me,  who  is  of 
this  church? 

Lord  Cobham  answered,  Yea,  truly  can  I. 

Then  said  doctor  Walden,  the  prior  of  the  Carmelites, 
It  is  a  doubt  unto  you  who  is  thereof;  for  Christ  saith  in 
Matthew,  Presume  to  judge  no  man.  If  ye  here  are  for- 
bidden the  judgment  of  your  neighbour  or  brother,  much 
more  the  judgment  of  your  superior. 

Lord  Cobham  made  him  this  answer,  Christ  saith  also  in 
the  same  chapter  of  Matthew,  that,  like  as  the  evil  tree  is 
known  by  its  evil  fruit,  so  is  a  false  prophet  by  his  works, 
appear  they  ever  so  glorious ;  but  that  ye  left  behind  ye. 
And  in  John  he  hath  this  text,  Believe  you  the  outward 
doings?  And  in  another  place  of  John,  When  we  know  the 
thing  to  be  true,  we  may  so  judge  it,  and  not  offend ;  for 
David  saith  also.  Judge  rightly  always,  ye  children  of  men. 
And  as  for  your  superiority,  were  ye  of  Christ,  ye  should 
be  meek  ministers,  and  no  proud  superiors. 

Then  said  doctor  Walden  unto  him,  Ye  make  here  no 
difference  of  judgments;  ye  put  no  diversity  between  the 
evil  judgments,  which  Christ  hath  forbidden,  and  the  good 
judgments,  which  he  hath  commanded  us  to  have;  rash 
judgment  and  right  judgment,  all  is  one  with  you ;  so  is 
judgment  presumed,  and  judgment  of  office;  so  swift  judges 
always  are  the  learned  scholars  of  Wickliff. 

Unto  whom  lord  Cobham  thus  answered;  It  is  well 
sophistered  of  you ;  preposterous  are  your  judgments  ever- 
more; for,  as  the  prophet  Isaiah  saith.  Ye  judge  evil  good, 
and  good  evil ;  and  therefore  the  same  prophet  concludeth, 
that  your  ways  are  not  God's  ways,  nor  God's  ways  your 
ways.  And  as  for  that  virtuous  man  Wickliff,  whose  judg- 
ments ye  so  highly  disdain,  I  shall  say  here  for  my  part, 
both  before  God  and  man,  that  before  I  knew  that  despised 
doctrine  of  his,  I  never  abstained  from  sin.  But  since  I 
learned  therein  to  fear  my  Lord  God,  it  hath  otherwise,  I 
trust,  been  with  me;  so  much  grace  could  I  never  find  in 
all  your  glorious  instructions. 

Then  said  doctor  Walden,  It  were  not  well  with  me,  so 
many  virtuous  men  living,  and  so  many  learned  men  teach- 
ing, the  Scriptures  being  also  so  open,  and  the  examples  of 


126  Lord  Cohham. 

fathers  so  plenteous,  if  I  had  no  grace  to  amend  my  life  till 
I  heard  the  devil  preach!  St.  Jerome  saith,  that  he  which 
seeketh  such  suspected  masters,  shall  not  find  the  mid-day 
light,  but  the  mid-day  devil. 

Lord  Cobham  said.  Your  fathers,  the  old  pharisees, 
ascribed  Christ's  miracles  to  Beelzebub,  and  his  doctrine  to 
the  devil;  and  you,  as  their  natural  children,  have  still  the 
same  judgment,  concerning  his  faithful  followers.  They 
that  rebuke  your  vicious  living  must  needs  be  heretics!  and 
that  must  your  doctors  prove  when  ye  have  no  Scriptures 
to  do  it.  Then  said  he  to  them  all.  To  judge  you  as  ye  are, 
we  need  no  further  go  than  your  own  proper  acts.  Where 
do  ye  find  in  all  God's  laws,  that  ye  should  thus  sit  in  judg- 
ment on  any  Christian  men,  or  yet  sentence  any  other  man 
unto  death,  as  ye  do  here  daily?  No  ground  have  ye  in 
all  the  Scriptures  so  lordly  to  take  it  upon  ye,  but  in  Annas 
and  in  Caiaphas,  who  sat  thus  upon  Christ,  and  upon  his 
apostles  after  his  ascension.  Of  them  only  have  ye  taken  to 
judge  Christ's  members,  as  ye  do,  and  not  of  Peter  or  John. 

Then  said  some  of  the  lawyers.  Yes,  forsooth,  sir,  for 
Christ  judged   Judas. 

Lord  Cobham  said,  No,  Christ  judged  him  not,  but  he 
judged  himself,  and  thereupon  went  forth,  and  so  did  hang 
himself.  But,  indeed,  Christ  said,  "  Wo  unto  him,"  for 
that  covetous  act  of  his — as  he  doth  yet  still  unto  many  of 
you;  for  since  his  venom  was  shed  into  the  church,  ye 
never  followed  Christ;  neither  yet  have  ye  stood  in  the 
perfection  of  God's  law. 

The  archbishop  asked,  what  he  meant  by  that  venom. 

Lord  Cobham  said.  Your  possessions  and  lordships.  For 
then  cried  an  angel  in  the  air,  as  your  own  chronicles  men- 
tion, "  Wo,  wo,  wo,  this  day  is  venom  shed  in  the  church 
of  God."*  Before  that  time  all  the  bishops  of  Rome  were 
martyrs,  in  a  manner;  and  since  that  time  we  read  of  very 
few.  But  indeed,  since  that  same  time  one  hath  put  down 
another,  one  hath  poisoned  another,  one  hath  cursed  ano- 
ther, and  one  hath  slain  another,  and  done  much  more 
mischief  besides,  as  all  the  chronicles  tell.  And  let  all  men 
consider  well  this,  that  Christ  was  meek  and  merciful;  the 
pope  is  proud  and  a  tyrant.  Christ  was  poor  and  forgave; 
the  pope  is  rich  and  a  most  cruel  manslayer,  as  his  daily 

*  Ranulphus  Cestrensis  in  Polychron.  lib.  iv.  c.  26.  The  venom 
alluded  to  was  the  grant  of  privileges  and  worldly  possessions  to  the 
church  by  the  emperor  Constantine.  It  is  oflen  mentioned  by  the 
early  reformers. 


The  Church  of  Rome.  127 

acts  do  prove  him.  Rome  is  the  very  nest  of  antichrist; 
and  out  of  that  nest  come  all  his  disciples.  Of  whom  pre- 
lates, priests,  and  monks  are  the  body,  and  these  shorn 
friars  are  the  tail,  which  covereth  his  most  filthy  part. 

Then  said  the  prior  of  the  friars  Augustines,  Alack,  sir, 
why  do  ye  say  so?     That  is  uncharitably  spoken. 

Lord  Cobham  said.  Not  only  is  it  my  saying,  but  also 
of  the  prophet  Isaiah,  long  before  my  time.  The  prophet 
saith.  He  which  preacheth  lies,  is  the  tail  behind,  Isa.  ix. 
As  you  friars  and  monks  are  like  the  pharisees,  divided  in 
your  outward  apparel  and  usages,  so  make  ye  division 
among  the  people ;  and  thus  you,  with  such  other,  are  the 
very  natural  members  of  antichrist.  Christ  saith  in  his 
gospel,  "  Wo  to  you  scribes  and  pharisees,  hypocrites ;  for 
ye  close  up  the  kingdom  of  heaven  before  men;  neither 
enter  ye  in  yourselves,  nor  yet  suffer  any  other  that  would 
enter  into  it."  But  ye  stop  up  the  ways  thereunto  with 
your  own  traditions,  and  therefore  are  ye  the  household 
of  antichrist ;  ye  will  not  permit  God's  verity  to  have  pas- 
sage, nor  yet  be  taught  of  his  true  ministers,  fearing  to  have 
your  wickedness  reproved.  But,  by  such  vain  flatterers  as 
uphold  you  in  your  mischiefs,  ye  suffer  the  common  people 
most  miserably  to  be  seduced. 

Then  said  the  archbishop.  By  our  lady,  sir,  there  shall 
none  such  preaching  within  my  diocese,  if  God  will,  nor 
yet  in  my  jurisdiction,  if  I  may  know  it,  as  either  make 
division  or  dissension  among  the  poor  commons. 

Lord  Cobham  said.  Both  Christ  and  his  apostles  were 
accused  of  sedition  making,  yet  were  they  most  peaceable 
men.  Both  Daniel  and  Christ  prophesied,  that  such  a 
troublous  time  should  come,  as  hath  not  been  yet  since  the 
world's  beginning.  And  this  prophecy  is  partly  fulfilled 
in  your  days  and  doings.  For  many  have  ye  slain  already, 
and  more  will  ye  slay  hereafler,  if  God  fulfil  not  his  pro- 
mise. Christ  saith  also,  If  those  days  of  yours  were  not 
shortened,  scarcely  should  any  flesh  be  saved.  Therefore 
look  for  it  justly,  for  God  will  shorten  your  days.  More- 
over, though  priests  and  deacons,  for  preaching  of  God's 
word,  and  for  ministering  the  sacraments,  with  provision 
for  the  poor,  are  grounded  in  God's  law,  yet  have  these  other 
sects  no  manner  of  ground  thereof,  so  far  as  I  have  read. 

Then  a  doctor  of  law,  master  John  Kemp,  plucked  out 
of  his  bosom  a  copy  of  that  bill,  which  they  had  before  sent 
him  into  the  Tower,  by  the  archbishop's  counsel,  thinking 


tgg  Lord  Cohham. 

thereby  to  make  shorter  work  with  him.  For  they  were 
so  amazed  with  his  answers,  not  unlike  to  them  which  dis- 
puted with  Stephen,  that  they  knew  not  well  how  to  occupy 
the  time,  their  wits  and  sophistry,  as  God  would,  so  failed 
them  that  day. 

My  lord  Cobham,  said  this  doctor,  we  must  briefly  know 
your  mind  concerning  these  four  points  here  following. 
The  first  of  them  is  this — and  then  he  read  upon  the  bill. 
The  faith  and  the  determination  of  holy  church,  touching 
the  blessed  sacrament  of  the  altar,  is  this:  that  after  the 
sacramental  words  are  once  spoken  by  a  priest  in  his  mass, 
the  material  bread,  that  was  before  bread,  is  turned  into 
Christ's  very  body.  And  the  material  wine  that  was  before 
wine,  is  turned  into  Christ's  very  blood.  And  so  there 
remaineth  in  the  sacrament  of  the  altar  from  thenceforth  no 
material  bread,  nor  material  wine,  which  were  there  before 
the  sacramental  words  were  spoken.  Sir,  believe  ye  not  this  1 

Lord  Cobham  said.  This  is  not  my  belief.  But  my  faith 
is,  as  I  said  to  you  before,  that  in  the  worshipful  sacra- 
ment of  the  altar,  is  very  Christ's  body  in  form  of  bread. 

Then  said  the  archbishop.  Sir  John,  ye  must  say  otherwise. 

Lord  Cobham  said,  Nay,  that  I  shall  not,  if  God  be  upon 
my  side,  as  I  trust  he  is,  but  that  there  is  Christ's  body  in 
form  of  bread,  as  the  common  belief  is. 

Then  read  the  doctor :  The  second  point  is  this.  Holy 
church  hath  determined  that  every  Christian  man  living  here 
bodily  upon  earth,  ought  to  be  shriven  to  a  priest  ordained 
by  the  church,  if  he  may  come  to  him.  Sir,  what  say  ye  to 
this? 

Lord  Cobham,  said,  A  diseased  or  sorely  wounded  man 
had  need  to  have  a  wise  and  true  surgeon,  knowing  both  the 
ground  and  the  danger  of  the  same.  Most  necessary  were 
it,  therefore,  to  be  first  shriven  unto  God,  who  only  knoweth 
our  diseases  and  can  help  us.  I  deny  not  in  this  the  going 
to  a  priest,  if  he  be  a  man  of  good  life  and  learning ;  for  the 
laws  of  God  are  to  be  required  of  the  priest,  who  is  godly 
learned.  But  if  he  be  an  idiot  or  a  man  of  vicious  living 
that  is  my  curate,  I  ought  rather  to  flee  from  him,  than  to 
seek  unto  him.  For  sooner  might  I  catch  evil  of  him  that 
is  nought,  than  any  goodness  towards  my  soul's  health. 

Then  read  the  doctor :  The  third  point  is  this.  Christ 
ordained  St.  Peter  the  apostle  to  be  his  vicar  here  in  earth, 
whose  see  is  the  church  of  Rome.  And  he  granted  that 
the  same  power,  which  he  gave  unto  Peter,  should  succeed 


The  Church  of  Rome.  129 

to  all  Peter's  successors,  whom  we  call  now  popes  of  Rome. 
By  whose  special  power  in  churches  particular  are  ordain- 
ed prelates,  as  archbishops,  parsons,  curates  and  other  de- 
grees more.  Unto  whom  Christian  men  ought  to  obey, 
after  the  laws  of  the  church  of  Rome.  This  is  the  deter- 
mination of  holy  church.     Sir,  believe  ye  not  this? 

Lord  Cobhani  answered,  He  that  foUoweth  Peter  most 
nigh  in  pure  living,  is  next  unto  him  in  succession.  But 
your  lordly  order  esteemeth  not  greatly  the  lowly  behaviour 
of  poor  Peter,  whatsoever  ye  prate  of  him.  Neither  care 
ye  greatly  for  the  humble  manners  of  them  that  succeeded 
him  till  the  time  of  Sylvester,*  who  for  the  more  part  were 
martyrs,  as  I  told  ye  before.  Ye  can  let  all  their  good  con- 
ditions go  by  you,  and  not  hurt  yourselves  with  them  at 
all!  All  the  world  knoweth  this  well  enough,  by  you,  and 
yet  ye  can  make  boast  of  Peter, 

One  of  the  other  doctors  asked  him ;  Then  what  do  ye 
say  of  the  pope? 

Lord  Cobham  answered,  As  I  said  before:  he  and  you 
together  make  complete  the  great  antichrist.  Of  whom  he 
is  the  great  head,  you  bishops,  priests,  prelates,  and  monks 
are  the  body,  and  the  begging  friars  are  the  tail,  for  they 
cover  the  filthiness  of  you  both,  with  their  subtle  sophistry. 
Never  will  I  in  my  conscience  obey  any  of  you  all,  till  I 
see  you,  with  Peter,  follow  Christ  in  conversation. 

Then  read  the  doctor:  The  fourth  point  is  this.  Holy 
church  hath  determined  that  it  is  meritorious  to  a  Christian 
man  to  go  on  pilgrimage  to  holy  places.  And  there  espe- 
cially to  worship  holy  relics  and  images  of  saints,  apostles, 
martyrs,  confessors,  and  all  other  saints  besides,  approved 
by  the  church  of  Rome.     Sir,  what  say  ye  to  this? 

Lord  Cobham  answered,  I  owe  them  no  service  by  any 
commandment  of  God,  and  therefore  I  mind  not  to  seek 
them  for  your  covetousness.  It  were  best  ye  swept  them 
fair  from  cobwebs  and  dust,  and  so  laid  them  up  for  catch- 
ing of  scathe  ;t  or  else  bury  them  fair  in  the  ground,  as  ye 
do  other  aged  people,  who  are  God's  images.  It  is  a  won- 
derful thing,  that  saints,  now  being  dead,  should  become  so 
covetous  and  needy,  and  thereupon  so  bitterly  beg,  who  all 
their  life-time  hated   all  covetousness  and  begging!    But 

*  Sylvester  I.  was  pope  from  a.  d.  314  to  335,  in  the  time  of  Con- 
stantine  the  great,  whose  favour  and  liberality  stimulated  the  ambi- 
tion of  the  bishops  of  Rome. 

+  Harm, 

WICK.  DIS.  32 


130  Lord  Cobham. 

this  I  said  unlo  you,  and  T  would  all  the  world  should  mark 
it.  That  with  your  shrines  and  idols,  your  feigned  absolu- 
tions and  pardons,  ye  draw  unto  you  the  substance,  wealth, 
and  chief  pleasure  of  all  Christian  realms. 

Why,  sir,  said  one  of  the  clerks,  will  ye  not  worship 
good  images? 

What  worship  should  I  give  unto  them?  said  lord  Cob- 
ham. 

Then  said  friar  Palmer  unto  him,  Sir,  ye  will  worship 
the  cross  of  Christ,  that  he  died  upon? 

Where  is  it?  said  lord  Cobham. 

The  friar  said,  I  put  the  case,  sir,  that  it  were  here  even 
now  before  you? 

Lord  Cobham  answered.  This  is  a  great  wise  man,  to 
put  me  an  earnest  question  of  a  thing,  and  yet  he  himself 
knoweth  not  where  the  thing  itself  is !  Yet  once  again  ask 
I  you,  what  worship  I  should  do  unto  it? 

A  clerk  said  unto  him,  Such  worship  as  Paul  speaketh 
of,  and  that  is  this :  God  forbid  that  I  should  joy  but  only 
in  the  cross  of  Jesus  Christ. 

Then  said  lord  Cobham,  and  spread  his  arms  abroad, 
This*  is  a  real  cross,  yea,  and  so  much  better  than  your 
cross  of  wood,  in  that  it  was  created  of  God.  Yet,  I  will 
not  seek  to  have  it  worshipped. 

Then  said  the  bishop  of  London,  Sir,  ye  wot  well  that 
he  died  on  a  material  cross? 

Lord  Cobham  said,  Yea,  and  I  wot  also,  that  our  salva- 
tion came  not  in  by  that  material  cross,  but  alone  by  Him 
who  died  thereupon.  And  well  I  wot  that  holy  St.  Paul 
rejoiced  in  none  other  cross,  but  in  Christ's  passion  and 
death  only,  and  in  his  own  suiferings  of  like  persecution 
with  him,  for  the  selfsame  verity  that  he  had  suffered  for 
before. 

Another  clerk  asked  him,  Will  ye  then  do  no  honour  to 
the  holy  cross? 

He  answered.  Yes,  if  he  were  mine,  I  would  lay  him  up 
honestly,  and  see  to  him,  that  he  should  take  no  more  scathes 
abroad,  nor  be  robbed  of  his  goods  as  he  is  now  a-days. 

Then  said  the  archbishop,  Sir  John,  ye  have  spoken 
here  many  wonderful  words  to  the  slanderous  rebuke  of  the 
whole  spiritualty,  giving  a  great  evil  example  unto  the  com- 
mon sort,  here,  to  have  us  in  the  more  disdain.     Much 

*  The  human  body.  The  Lollards  frequently  spoke  of  it  as  the 
only  true  image  of  God. 


Sentence  of  condemnation  against  him.  131 

time  have  we  spent  here,  about  you,  and  all  in  vain,  so  far 
as  I  can  see.  Well,  we  must  be  now  at  this  short  point 
with  you,  for  the  day  passeth  away;  ye  must  either  submit 
yourself  to  the  ordinance  of  holy  church,  or  else  throw 
yourself,  no  remedy,  into  most  deep  danger.  See  to  it  in 
time,  for  else  anon  it  will  be  too  late. 

Lord  Cobham  said,  I  know  not  to  what  purpose  I  should 
otherwise  submit  me.  Much  more  have  you  offended  me, 
than  ever  I  offended  you,  in  thus  troubling  me  before  this 
multitude. 

Then  said  the  archbishop.  We  once  again  require  you 
to  remember  yourself  well,  and  to  have  none  other  opinion 
in  these  matters,  than  the  universal  faith  and  belief  of  the 
holy  church  of  Rome  is.  And  so,  like  an  obedient  child  to 
return  again  to  the  unity  of  your  mother.  See  to  it,  I  say, 
in  time,  for  yet  ye  may  have  remedy,  whereas  anon  it  will 
be  too  late. 

Lord  Cobham  said  expressly  before  them  all,  I  will  none 
otherwise  believe  in  these  points,  than  I  have  told  ye  here 
before.     Do  with  me  what  ye  will. 

Finally,  the  archbishop  said.  Well  then  I  see  none  other, 
but  we  must  needs  do  the  law ;  we  must  proceed  forth  to 
the  sentence  definitive,  and  both  judge  you  and  condemn 
you  for  a  heretic. 

With  that  the  archbishop  stood  up,  and  read  there  a  bill 
of  his  condemnation,  all  the  clergy  and  laity  putting  off 
their  bonnets. 

After  that  the  archbishop  had  thus  read  the  bill  of  his 
condemnation  before  the  whole  multitude,  lord  Cobham 
said,  with  a  most  cheerful  countenance.  Though  ye  judge 
my  body,  which  is  but  a  wretched  thing,  yet  am  I  certain 
and  sure,  that  ye  can  do  no  harm  to  my  soul,  no  more  than 
could  Satan  upon  the  soul  of  Job.  He  who  created  that, 
will  of  his  infinite  mercy  and  promise,  save  it,  I  have 
therein  no  manner  of  doubt.  And,  as  concerning  these 
articles  before  rehearsed,  I  will  stand  to  them,  even  to  the 
very  death,  by  the  grace  of  my  eternal  God. 

And  therewith  he  turned  him  unto  the  people,  casting 
his  hands  abroad,  and  saying  with  a  very  loud  voice.  Good 
Christian  people,  for  God's  love  be  well  aware  of  these 
men ;  for  they  will  else  beguile  you,  and  lead  you  blindly 
into  hell  with  themselves.  For  Christ  sayeth  plainly  unto 
you,  "  If  one  blind  man  leadeth  another,  they  are  like  both 
to  fall  into  the  ditch." 


132  Lord  Cobham. 

After  this,  he  fell  down  upon  his  knees,  and  thus,  before 
them  all,  prayed  for  his  enemies,  holding  up  both  his 
hands  and  his  eyes  towards  heaven,  and  saying.  Lord  God 
eternal,  I  beseech  thee,  for  thy  great  mercies'  sake,  to  for- 
give my  pursuers,  if  it  be  thy  blessed  will.  And  then  he 
was  delivered  to  sir  Robert  Morley,  and  so  led  forth  again 
to  the  Tower  of  London.  And  thus  there  was  an  end  of 
that  day's  work. 

While  lord  Cobham  was  thus  in  the  Tower,  he  sent  out 
privily  unto  his  friends.  And  they,  at  his  desire,  wrote  this 
little  bill  here  following,  causing  it  to  be  set  up  in  divers 
quarters  of  London,  that  the  people  should  not  believe  the 
slanders  and  lies  that  his  enemies,  the  bishops'  servants  and 
priests,  had  made  on  him  abroad.     And  this  was  the  letter: 

"  Forasmuch  as  sir  John  Oldcastle,  knight,  and  lord 
Cobham,  is  untruly  convicted  and  imprisoned,  falsely  re- 
ported and  slandered  among  the  common  people  by  his 
adversaries,  that  he  should  otherwise  both  feel  and  speak  of 
the  sacraments  of  the  church,  and  especially  of  the  blessed 
sacrament  of  the  altar,  than  was  written  in  the  confession 
of  his  belief,  which  was  indented  and  taken  to  the  clergy, 
and  so  set  up  in  divers  open  places  in  the  city  of  London. 
Known  be  it  here  to  all  the  world,  that  he  never  since  varied 
in  any  point  therefrom;  but  this  is  plainly  his  belief,  that  all 
the  sacraments  of  the  church  are  profitable  and  expedient 
also  to  all  them  that  shall  be  saved,  taking  them  after  the  in- 
tent that  Christ  and  his  true  church  hath  ordained.  Fur- 
thermore, he  believeth  that  in  the  blessed  sacrament  of  the 
altar  is  verily  and  truly  Christ's  body  in  form  of  bread." 

After  this,  the  bishop  and  priests  were  in  much  obloquy, 
both  of  the  nobility  and  commons,  partly  for  that  they  had 
so  cruelly  handled  the  good  lord  Cobham;  and  partly  again, 
because  his  opinion,  as  they  thought  at  that  time,  was 
perfect  concerning  the  sacrament.  As  they  feared  this  to 
grow  to  further  inconvenience  towards  them  both  ways, 
they  drew  their  heads  together,  and,  at  the  last,  consented 
to  use  another  practice  somewhat  contrary  to  that  they  had 
done  before. 

They  caused  it  by  and  by  to  be  blown  abroad  by  their 
feed  servants,  friends,  and  babbling  sir  Johns,*  that  the 
said  lord  Cobham  was  become  a  good  man,  and  had  lowly 
submitted  himself  in  all  things  unto  holy  church,  utterly 
changing  his  opinion  concerning  the  sacrament.  And 
*  A  general  name  for  the  priests  in  those  days. 


The  Complaint  of  the  Clergy,  133 

thereupon,  they  counterfeited  an  abjuration  in  his  name 
that  the  people  should  take  no  hold  of  that  opinion,  by 
any  thing  they  had  heard  of  him  before,  and  to  stand  so  in 
the  more  awe  of  them,  considering  him  to  be  so  great  a 
man,  and  yet  by  them  subdued.* 

The  complaint  of  the  clergy  and  the  tyrannous  act  there- 
upon made. 

This  abjuration  never  came  to  the  hands  of  the  lord 
Cobham,  neither  was  it  compiled  of  them  for  that  purpose, 
but  only  therewith  for  a  time  to  blear  the  eyes  of  the  un- 
learned multitude.  And  when  they  perceived  that  policy 
would  not  help,  but  made  more  and  more  against  them,  then 
sought  they  out  another  false  practice.  They  went  unto  the 
king  with  a  most  grievous  complaint,  like  as  they  did  before 
in  his  father's  time,  that  in  every  quarter  of  the  realm,  by 
reason  of  WicklifT's  opinions,  and  the  said  lord  Cobham, 
were  wonderful  contentions,  rumours,  tumults,  uproars, 
confederations,  dissensions,  divisions,  differences,  discords, 
harms,  slanders,  schisms,  sects,  seditions,  perturbations, 
perils,  unlawful  assemblies,  variances,  strifes,  fightings, 
rebellious  rufflings,  and  daily  insurrections.  The  church, 
they  said,  was  hated ;  the  diocesans  were  not  obeyed ;  the 
ordinaries  were  not  regarded;  the  spiritual  officers,  as  suf- 
fragans, archdeacons,  chancellors,  doctors,  commissaries, 
officials,  deans,  lawyers,  scribes,  and  summoners,  were  every 
where  despised;  the  laws  and  liberties  of  holy  church  were 
trodden  under  foot;  the  Christian  faith  was  ruinously  de- 
cayed; God's  service  was  laughed  to  scorn;  the  spiritual 
jurisdiction,  authority,  honour,  power,  policy,  laws,  rites, 
ceremonies,  curses,  keys,  censures,  and  canonical  sanctions 
of  the  church,  were  had  in  utter  contempt. 

So  that  all,  in  a  manner,  was  come  to  nought. 

And  the  cause  of  this  was,  that  the  heretics  and  Lollards 
of  Wickliff's  opinion  were  suffered  to  preach  abroad,  so 
boldly  to  gather  conventicles,  unto  them,  to  keep  schools 
in  men's  houses,  to  make  books,  compile  treatises,  and 
write  ballads;  to  teach  privately  in  angles  and  corners,  as 
in  woods,  fields,  meadows,  pastures,  groves,  and  in  caves 
of  the  ground.  This  would  be,  they  said,  a  destruction  to 
the  commonwealth,  a  subversion  to  the  land,  and  an  utter 
decay  of  the  king's  estate  royal,  if  remedy  were  not  sought 

*  The  abjuration  is  printed  by  Bale  and  Fox. 
32* 


134  Lord  Cobham. 

in  time.  And  this  was  their  policy  to  couple  the  king's 
authority  with  that  they  had  done  in  their  former  counsel 
of  craft,  and  so  to  make  it  thereby  the  stronger.  For  they 
perceived  themselves  else  very  far  too  weak  to  follow  against 
their  enemies,  what  they  had  so  largely  enterprised.  Upon 
this  complaint,  the  king  immediately  called  a  parliament 
at  Leicester.  It  might  not  in  those  days  be  holden  at 
Westminster,  for  the  great  favour  that  the  lord  Cobham 
had  both  in  London  and  about  the  city,  yet  were  they  de- 
ceived. What  they  doubted  most,  lighted  there  soonest 
upon  them. 

A  bill  was  put  in  there  by  the  commons,  against  their 
continual  wasting  of  the  temporalties,  like  as  it  had  been 
twice  before  by  procurement  of  the  said  lord  Cobham,  both 
in  the  days  of  king  Richard  IL,  anno  1395,  and  also  of 
king  Henry  IV.,  anno  domini  1410,  but  this  was  workman- 
]y  defeated  by  another  proper  practice  of  theirs. 

They  put  the  king  in  remembrance  to  claim  his  right 
in  France,  and  granted  him  thereunto  a  tenth,  with  other 
great  subsidy  of  money.  Thus  were  Christ's  people  be- 
trayed every  way,  and  their  lives  bought  and  sold  by  these 
most  cruel  thieves.  For  in  the  said  parliament  the  king 
made  this  most  blasphemous  and  cruel  act,  to  be  as  a  law 
for  ever:  That  whatsoever  they  were,  that  should  read  the 
Scriptures  in  the  mother  tongue,  which  was  then  called 
WicklifT's  learning,  they  should  forfeit  land,  cattle,  body, 
life,  and  goods,  from  their  heirs  for  ever,  and  so  be  con- 
demned for  heretics  to  God,  enemies  to  the  crown,  and 
most  arrant  traitors  to  the  land.*  Besides  this,  it  was 
enacted,  that  no  sanctuary,  or  privileged  ground,  within 
the  realm,  should  hold  them,  though  they  were  still  per- 
mitted both  to  thieves  and  murderers.  And  if  in  case  they 
would  not  give  over,  or  were  relapsed  after  their  pardon, 
they  should  suffer  death  in  two  manners,  they  should  first 
be  hanged  for  treason  against  the  king,  and  then  burned 
for  heresy  against  God;  though  neither  of  them  were 
committed. 

Anon  afler,  that  act  was  proclaimed  throughout  the 
realm,  and  then  had  the  bishops,  the  priests,  the  monks,  and 
the  friars  a  world  somewhat  to  their  minds.    For  then  were 

*  It  was  nevertheless  enacted  in  tliis  parliament  that  a  general 
pardon  should  for  the  present  be  granted  to  all  Lollards,  excepting 
sir  John  Oldcastle,  and  some  others  therein  mentioned. — Bale. 


His  escape  from  the  Tower.  135 

many  taken  in  divers  quarters,  and  suffered  most  cruel 
death.  And  many  fled  out  of  the  land  into  Germany, 
Bohemia,  France,  Spain,  Portugal,  and  into  Scotland, 
Wales,  and  Ireland,  working  there  many  marvels  against 
their  false  kingdom  too  long  to  write.  In  the  Christmas 
following  was  sir  Roger  Acton,  knight,  master  John 
Browne,  sir  John  Beverly,  a  learned  preacher,  and  divers 
others  imprisoned  for  quarrelling  with  certain  priests.  For 
all  men  at  that  time  could  not  patiently  suffer  their  blas- 
phemous brags. 

The  complaint  was  made  unto  the  king  of  them,  that 
they  had  made  a  great  assembly  in  St.  Giles'-field  at 
London,  purposing  the  destruction  of  the  land,  and  the 
subversion  of  the  commonwealth.  As  the  king  was  thus 
informed,  he  erected  a  banner,  saith  Walden,  with  a  cross 
thereupon,  as  the  pope  doth  commonly  by  his  legates,  when 
he  pretendeth  to  war  against  the  Turk,  and  with  great 
number  of  men  entered  the  same  field,  where  he  found  no 
such  company.  Yet  was  the  complaint  judged  true,  be- 
cause the  bishops  had  spoken  it,  at  the  information  of  their 
priests.  In  the  mean  season,  the  lord  Cobham  escaped 
out  of  the  Tower  of  London  in  the  night,*  and  fled  into 
Wales,  where  he  continued  more  than  four  years  after. 

In  January  following,  was  the  before-named  sir  Roger 
Acton,  master  John  Browne,  sir  John  Beverly,  and  thirty- 
six  more,  of  whom  the  more  part  were  gentlemen  of  birth, 
convicted  of  heresy  by  the  bishops,  and  condemned  of 
treason  by  the  temporalty,  and,  according  to  the  act,  were 
first  hanged,  and  then  burned  in  the  said  St.  Giles'-field. 
In  the  same  year,  also,  one  John  Claydon,  a  skinner,  and 
one  Richard  Turming,  a  baker,  were  both  hanged  and 
burned  in  Smithfield  by  that  act,  besides  what  was  done  in 
all  other  quarters  of  England ;  which  was  no  small  number, 
if  it  were  thoroughly  known.f 

*  About  28th  October,  1413;  and  on  10th  January  following,  a 
commission  was  issued  out  to  the  lord  mayor  of  London,  for  appre- 
bending  him,  &c.  At  the  same  time,  he  was  indicted  for  treason, 
and  in  Hilary  term  he  was  outlawed  for  treason. 

t  The  Romanists  objected  much  to  the  account  of  lord  Cobham 
given  by  Bale  and  Fox.  Harpsfield,  under  the  name  of  Alan  Cope, 
wrote  representing  the  Lollards  as  rebels.  Fox,  in  his  later  editions, 
replied  very  fully  to  these  cavils  and  refuted  them.  He  stated  there- 
in, that  among  the  causes  which  withdrew  his  mind  from  the  papists' 
faction,  was  hardly  any  greater  than  because  he  saw  them  so  regard- 
less of  truth,  when  their  own  interests  were  concerned. 


136  Lord  Cobham. 

The  latter  imprisoning  and  death  of  lord  Cobham. 

In  the  year  of  our  Lord  1413,  died  Thomas  Arundel, 
who  had  been  archbishop  of  Canterbury  during  many 
years,  to  the  great  destruction  of  Christian  belief.*  Yet 
his  prodigious  tyranny  died  not  with  him,  but  succeeded 
with  his  office  in  Henry  Chicheley,  and  in  a  great  sort 
more  of  the  spiteful  spiritualty.  For  their  malice  was  not 
yet  settled  against  the  good  lord  Cobham.  But  they  con- 
federated with  the  lord  Powys,  who  was  at  that  time  a 
great  governor  in  Wales,  feeding  him  with  lordly  gifts  and 
promises  to  accomplish  their  desire.  He,  at  the  last,  thus 
monied  like  Judas,  and  outwardly  pretending  him  great 
amity  and  favour,  most  cowardly  and  wretchedly  took  him, 
and  in  conclusion  so  sent  him  up  to  London,  where  he 
remained  a  month  or  two  imprisoned  again  in  the  Tower. 
And,  after  long  process,  they  condemned  him  again  of  he- 
resy and  treason,  by  the  before-named  act;  he  rendering 
thanks  unto  God  that  he  had  so  appointed  him  to  suffer  for 
his  name's  sake. 

And,  upon  the  day  appointed,  he  was  brought  out  of  the 
Tower,  with  his  arms  bound  behind  him,  having  a  very 
cheerful  countenance.  Then  was  he  laid  upon  a  hurdle, 
as  though  he  had  been  a  most  heinous  traitor  to  the  crown, 
and  so  drawn  forth  into  St.  Giles'-field,  where  they  had 
set  up  a  new  pair  of  gallows.  As  he  was  come  to  the 
place  of  execution,  and  was  taken  from  the  hurdle,  he  fell 
down  devoutly  upon  his  knees,  desiring  Almighty  God  to 
forgive  his  enemies.  Then  stood  he  up,  and  beheld  the 
multitude,  exhorting  them,  in  most  godly  manner,  to  follow 
the  laws  of  God,  written  in  the  Scriptures,  and  in  any  wise 
to  beware  of  such  teachers  as  they  see  contrary  to  Christ 
in  their  conversation  and  living,  with  many  other  special 
counsels.  Then  was  he  hanged  up  there  by  the  middle  in 
chains  of  iron,  and  so  consumed  alive  in  the  fire,  praising 
the  name  of  God  so  long  as  his  life  lasted.  In  the  end, 
he  commended  his  soul  into  the  hands  of  God,  and  so  de- 
parted hence  most  christianly,  his  body  being  resolved  into 
ashes. 

And  this  was  done  in  the  year  of  our  Lord  1418,  which 
was  the  sixth  year  of  king  Henry  V.,  the  people  there  present 
showing  great  dolour.  How  the  priests  that  time  fared, 
blasphemed,  and  cursed,  requiring  the  people  not  to  pray 

*  It  was  reported  that  he  was  attacked  by  his  last  illness  when 
pronouncing  sentence  upon  lord  Cobham. 


His  latter  imprisonment  and  death.  137 

for  him,  but  to  judge  him  damned  in  hell,  for  that  he  de- 
parted not  in  the  obedience  of  their  pope,  it  were  too  long 
to  write.  This  terrible  kind  of  death;*  with  gallows,  chains, 
and  fire,  appears  not  very  precious  in  the  eyes  of  men  that 
are  carnal,  no  more  than  did  the  death  of  Christ,  when  he 
was  hanged  up  among  thieves.  "  The  righteous  seemeth 
to  die,"  saith  the  wise  man,  "  in  the  sight  of  them  which 
are  unwise,  and  their  end  is  taken  for  very  destruction. 
Ungodly  fools  think  their  lives  very  madness,  and  their 
passage  hence  without  all  honour.  But  though  they  suffer 
pain  before  men,"  saith  he,  "  yet  is  their  expectation  full 
of  immortality.  They  are  accounted  for  the  children  of 
God,  and  have  their  just  portion  among  the  saints.  As 
gold  in  the  furnace  doth  God  try  his  elect,  and  as  a  most 
pleasant  burnt-offering  receiveth  he  them  to  rest." 

The  more  hard  the  passage  is,  the  more  glorious  shall 
they  appear  in  the  latter  resurrection.  Not  that  the  afflic- 
tions of  this  life  are  worthy  of  such  a  glory,  but  that  it  is 
God's  heavenly  pleasure  so  to  reward  them.  Never  are 
the  judgments  and  ways  of  men  like  unto  the  judgments 
and  ways  of  God,  but  contrary  evermore,  unless  they  be 
taught  of  him.  "  In  the  latter  time,"  saith  the  Lord  unto 
Daniel,  "  shall  many  be  chosen,  proved,  and  purified  by 
fire;  yet  shall  the  ungodly  live  wickedly  still,  and  have 
no  understanding,  that  is,  of  faith."  By  an  angel  from 
heaven  was  John  earnestly  commanded  to  write,  that  Bles- 
sed are  the  dead,  which  hence  depart  in  the  Lord.  Right 
dear,  saith  David,  in  the  sight  of  God  is  the  death  of  his 
true  servants.  Thus  resteth  this  valiant  Christian  knight, 
sir  John  Oldcastle,  under  the  altar  of  God,  which  is  Jesus 
Christ,  among  that  godly  company,  which  in  the  kingdom 
of  patience  suffered  great  tribulation,  with  the  death  of  their 
bodies,  for  his  faithful  word  and  testimony;  abiding  there 
with  them  the  fulfilling  of  their  whole  number,  and  the  full 
restoration  of  his  elect.  The  which  He  grant  in  effect,  at 
his  time  appointed,  who  is  one  God  eternal.     Amen. 


THE  WORSHIP  OF  SAINTS  AND  IMAGES,  AND  PILGRIMAGE. 

During  the  examinations  of  Thorpjs  and  lord  Cobham,  considerable 
discussion  arose  respecting  the  worship  of  images,  the  adoration  of  the 
cross  and  pilgrimages.  As  the  reader  will  have  seen,  these  idolatrous 
practices  were  boldly  defended,  and  although  much  ingenious  sophistry 


138  Lord  Cobham. 

has  been  resorted  to  by  modem  Romanists,  their  church  still  maintains 
these  abominations,  asserting  that  image  worship  has  been  customary 
from  the  times  of  the  apostles ;  thus  it  is  constituted  a  point  for  historical 
inquiry.  The  texts  from  feoly  writ  and  the  apocryphal  books,  with  the 
passages  from  the  fathers  adduced  by  the  church  of  Rome,  have  been 
fully  examined  by  protestant  writers,  who  have  shown  that  there  is  no 
historical  evidence  in  support  of  image  worship  earlier  than  the  time  of 
Constantine,  when  many  corruptions  had  crept  into  the  church. 

The  practice  of  the  church  of  Rome  is  as  decidedly  idolatrous  now, 
as  in  the  fifteenth  century.  In  books  of  devotion  printed  by  authority 
for  the  use  of  English  papists,  we  find  the  same  prayers  to  saints,  and 
"  Hail  Mary,  lady  and  mistress  of  the  world,  to  whom  all  power  has 
been  given,  both  in  heaven  and  earth."  The  Breviary  still  contains 
direct  prayers  to  the  cross,  one  will  suffice,  "Hail,  O  cross,  our  only 
hope  in  this  season  of  the  passion,  increase  righteousness  to  the  pious, 
and  grant  pardon  to  the  guilty."  (Brev.  Rom.  temp.  Quadrages.)  The 
worship  of  Mary  and  other  saints  must  not  be  considered  as  a  trifling 
error.  Luther  has  stated  the  fatal  consequences  in  forcible  terms,  that, 
like  many  others,  he  was  induced  to  look  upon  Christ  as  an  angry  judge, 
while  he  regarded  Mary  as  the  throne  of  grace. 

The  principle  upon  which  pilgrimages  are  founded,  is  shown  by  Lewis 
(life  of  Pecock)  in  a  quotation  from  Peter  de  Mediano,  who  states  that 
to  the  virgin  a  privilege  is  granted  of  being  present,  physically  and  really, 
in  certain  of  her  images — that  in  them  she  might  receive  adoration  from 
faithful  worshippers.  Upon  this  principle,  one  block  of  wood  or  stone  is 
deemed  preferable  to  another ;  one  chapel  is  crowded  with  riches,  and  its 
priests  enjoy  every  luxury,  while  another  shrine  remains  in  obscurity,  the 
image  in  rags,  waited  upon  by  poverty-stricken  attendants,  until  some 
deep  laid  fraud  or  unexpected  occurrence,  raises  it  to  fame  and  wealth. 
Hence  the  eagerness  of  Romish  priests  even  now,  in  a  part  of  the  British 
isles,  to  advocate  pilgrimages. 

The  shrine  of  the  virgin,  at  Walsingham  in  Norfolk,  is  often  referred 
to  in  the  preceding  examinations ;  the  licentious  practices  common  among 
its  votaries,  are  recorded  by  writers  of  those  times.  Erasmus  in  the 
following  century,  describes  it  minutely  with  all  its  paraphernalia  of 
relics  and  mysteries,  the  nodding  image,  the  virgin's  milk,  &c. ;  he  copies 
the  prayers  then  offered  up  to  the  senseless  block!  Erasmus  also  men- 
tions the  abundance  of  pieces  of  the  cross ;  he  says,  that  enough  to 
load  a  ship  might  be  collected,  "  yet  our  Lord  bore  the  whole  cross  when 
entire !"  Lewis  has  also  described  the  manner  in  which  the  adoration 
of  the  cross  was  then  practised,  "men  coming  to  it  in  lowest  wise," 
creeping  on  their  knees,  and  kissing  it  in  the  devoutest  manner.  One 
of  the  most  celebrated  till  the  time  of  the  Reformation,  was  the  rood 
of  Northern,  a  crucifix  at  the  north  door  of  St.  Paul's  cathedral;  to 
this  oflTerings  were  abundantly  made,  men  swore  by  it,  and  made  pil- 
grimages to  it.  But  the  pilgrimages  to  the  shrine  of  Thomas  a  Becket 
were  the  most  frequented,  and  the  offerings  made  there  the  most  con- 
siderable. The  annual  amount  in  one  year,  was  a  sum  equal  to  ten 
thousand  pounds  at  the  present  day,  while  not  a  penny  was  oflfered  at  a 
shrine  in  the  same  cathedral  dedicated  to  the  Lord  Jesus  Christ,  and 
only  an  inconsiderable  sum  to  that  of  the  virgin.  In  another  year  the 
offerings  to  this  rebellious  prelate  were  equal  to  twenty  thousand  pounds 
of  our  money ! 


V 


THE  LANTERN  OF  LIGHT 

Written  about  the  year  1400. 

NOW  PUBLISHED  FROM  EARLY  MANUSCRIPTS. 


Take  ye  of  our  gracious  God  this  little  treatise  that  here 
is  offered,  which  is  called  a  Lantern  of  Light,  for  ye  shall 
see  these  things  thereby : — 

Chap.  I.  Of  a  Prologue. 
II.  Of  a  Petition. 

III.  What  is  Antichrist  in  generaL 

IV.  What  is  Antichrist  in  special  with  his  three  parties. 
V.  What  is  Antichrist  in  special,  with  five  conditions. 

VI.  What  is  the  Church  belonging  to  God,  with  her  names 
likenesses,  and  conditions. 
VII.  What  the  material  Church,  with  her  ornaments. 
VIII.  Of  good  and  evil  coming  to  the  material  Church. 
IX.  Of  discretion  to  know  the  good  from  the  evil. 
X.  How  the  good  of  the  second  Church  accords  with  the  good 
of  the  first. 
XI.  Of  joy  in  tribulation. 
XII.  Of  the  Fiend's   deceits,  by  which  he   pursueth  in  his 

members,  the  keepers  of  God's  commands. 
XIII.  What  is  the  Fiend's  church,  with  her  properties. 


The  Lantern  of  Light  was  printed  by  Robert  Redman,  but  without 
date — he  printed  from  a.  d.  1523  to  a.  d.  1540.  The  type  shows  it 
to  have  been  among  the  early  books  of  the  Reformation.  It  is  now 
one  of  the  scarcest  of  that  period.  A  copy  was  obtained  for  the  present 
collection,  but  as  the  printed  work  contains  some  additions  probably 
made  when  preparing  for  the  press,  it  was  thought  desirable  to  follow 
the  original  manuscripts  which  contain  the  work  in  the  form  cir- 
culated among  the  Lollards,  excepting  in  the  correction  of  a  few 
errors. 

139 


An  interesting  notice  of  the  lantern  of  light  is  found  in  the 
history  of  Jolin  Claydon,  skinner  ofLondon,  who  was  accused  before 
archbishop  Chichely,  a.  d.  1415,  "for  the  suspicion  of  heresy."  It  is 
given  by  Fox  from  the  archbishop's  own  registers.  Claydon,  when 
accused,  openly  confessed,  that  for  the  preceding  twenty  years  he 
had  been  suspected  for  Lollardy  and  heresy,  and  had  been  imprisoned 
five  years  by  the  late  bishop  of  London.  He  had  twice  abjured  all 
doctrines  contrary  to  the  catholic  faith,  and  the  determination  of  the 
church. 

Being  asked  whether  he  ever  had  in  his  house,  since  his  abjura- 
tion, any  books  written  in  English,  he  confessed  that  he  had  many 
which  were  now  in  possession  of  the  mayor  ofLondon.  The  mayor 
said,  that  he  had  them,  and  that  they  were  the  worst  and  most  per- 
verse he  ever  saw  or  read.  He  produced  one  of  them  which  was  well 
bound  in  red  leather,  written  in  a  good  English  hand  on  parchment, 
entitled,  the  lantern  of  light.  Claydon  confessed  that  he  knew  it 
very  well,  because  he  caused  it  to  be  written  at  his  own  costs  and 
charges,  for  he  spent  much  money  thereupon  since  his  abjuration. 
Being  asked  who  wrote  it,  he  answered,  one  John  Grime.  Further, 
being  required  what  John  Grime  was,  he  answered,  he  could  not  tell. 
Being  questioned  whether  he  ever  read  it,  he  replied  that  he  could 
not  read,  but  had  heard  the  fourth  part  read  by  one  John  Fuller. 
Being  asked  whether  he  thought  the  contents  to  be  catholic,  profita- 
ble,  good,  and  true,  he  answered,  thfit  many  things  which  he  had 
heard  in  the  same  book  were  both  profitable,  good,  and  healthful  to 
his  soul,  and  he  had  great  affection  for  the  same  book,  for  a  sermon 
preached  at  Horsleydown,  written  therein. 

The  books  were  then  delivered  to  Dr.  Lindewood  and  other  ex- 
aminers ;  fifteen  articles  or  points,  which  were  noted  for  heresies  and 
errors,  were  taken  out  of  the  Lantern  of  Light,  which  are  printed  by 
Fox.  The  books  were  condemned  and  burned ;  and  Claydon  himself 
being  condemned  for  having  relapsed  into  heresy,  was  burned  in 
Smithfield  with  one  Turming,  a  baker. 

From  the  above  particulars,  it  is  evident  that  the  lantern  of  light 
was  written  soon  after  Wickliff^s  decease;  the  contents  of  the  work 
show  that  it  was  not  compiled  till  after  the  burning  of  the  Lollards 
had  commenced.  The  name  of  the  author  is  not  known,  as  it  does  not 
clearly  appear  whether  John  Grime  was  the  author,  or  only  the 
copyist.  Tanner  mentions  a  John  Gryme  as  author  of  a  work  on 
the  mass,  but  gives  no  fiirther  notice  of  any  one  of  that  name  con- 
nected  with  those  times.  Herbert  mentions  that  his  printed  copy 
had  a  manuscript  note,  ascribing  it  to  a  William  Hardy,  curate  of 
Barling  in  Essex.  It  is  equal,  if  not  superior,  to  most  of  the  writings 
of  that  day,  even  to  those  of  WicklifF. 

140 


THE  LANTERN  OF  LIGHT. 

CHAPTER  I. 
The  Prologue* 

God,  that  is  good  in  himself,  fair  in  his  angels,  marvel- 
lous in  his  saints,  and  merciful  upon  sinners,  have  mercy 
on  us,  now  and  ever,  and  give  us  grace  to  hold  the  way  of 
truth  in  these  days  of  great  tribulation.  For  now,  many 
that  seemed  to  have  been  stable  in  virtue,  fall  from  their 
holy  purpose,  dreading  loss  of  goods  and  bodily  pain.  As 
Christ  said.  Matt,  xxiv..  The  great  plenty  and  abundance 
of  wickedness  shall  make  cold  the  charity  of  many.  For 
now  the  fiend  hath  marred  the  world  by  his  lieutenant 
antichrist,  that  men  be  borne  about  in  divers  doubts,  as 
waves  of  the  sea,  wretchedly  divided  in  opinions,  each 
neighbour  with  others.  But  St.  Paul  saith,  there  is  but 
one  Lord,  whom  all  men  should  dread  and  love ;  one  faith, 
that  all  men  should  believe  without  changing;  one  baptism 
or  Christendom,  that  all  men  should  keep  without  defouling. 
Alas!  how  is  this  unity  broken,  that  men  unruled  walk 
after  their  lusts,  as  beasts  in  the  corn!  Certes  the  wicked 
man  that  Christ  speaketh  of,  Matt,  xiii.,  hath  done  this 
deed.  The  enemy  of  God  hath  sown  tares  among  the  seed 
of  Jesus  Christ.  This  wicked  man  is  antichrist,  who 
clouteth  his  laws,  as  rotten  rags,  to  the  clean  cloth  of 
Christ's  gospel;  and  waketh  in  malice  as  a  child  of  Judas, 
while  Simon  sleepeth  and  taketh  no  heed.  O  thou  wicked 
man,  is  there  any  other  that  may  save  souls  than  Jesus 
Christ?  Holy  and  true  Jesus  Christ  hath  the  key  of  David, 
which  openeth  and  no  other  closeth,  closeth  and  then  no 
other  openeth,  (Rev.  iii.)  who  casteth  down,  and  then  no  man 
reareth,  who  seateth  and  then  no  man  casteth  down.  And, 
therefore,  in  the  virtue  of  this  name  Jesus,  standeth  all 
man's  salvation,  as  it  is  written.  Acts  iv.  St.  Peter  saith, 
There  is  none  other  name  under  heaven  given  to  men,  but 
this  name  Jesus.     In  which  it  behoves  us  to  be  made  safe ; 

WICK,  Dis.  33  141 


142  The  Lantern  of  Light. 

for  only  in  virtue  of  this  name,  cometh  remission  of  sins. 
As  it  is  written,  Luke  xxiv.,  It  behoveth  to  be  preached 
among  all  folks,  penance,*  and  remission  of  sins  in  the 
name  of  Jesus.  Art  not  thou  a  wicked  man,  a  foultedf 
shepherd,  a  cruel  beast,  the  son  of  perdition,  and  antichrist 
himself,  who  pretendest  in  thee  and  in  thy  members  to  bind 
and  loose,  to  bless  and  curse  beside  this  name  Jesus?  Peo- 
ple without  number,  following  thee  and  thy  divided  laws, 
are  divided  from  Christ  Jesus,  and  go  with  the  blindlings  to 
hell  for  evermore.  And  this  is  greatly  to  sorrow,  so  that 
Christ  maketh  mourning  thereupon,  and  saith,John  v.,  I 
have  come  in  the  name  of  my  Father,  and  ye  have  not 
taken  me,  when  another  comes  in  his  own  name,  him  ye 
shall  take.  And  this  is  antichrist,  as  St.  John  Chrysostom 
saith  upon  this  gospel,  "  He  that  will  not  receive  Christ  in 
pain  of  sin,  he  is  constrained  to  receive  antichrist." 

Therefore,  in  this  time  of  hideous  darkness,  some  seek 
the  Lantern  of  Light,  of  which  spake  the  prophet,  Psal. 
cxix..  Lord,  thy  word  is  a  lantern  to  my  feet.  For  as  far 
as  the  light  of  this  lantern  shineth,  so  far  darkness  of  sin, 
and  clouds  of  the  fiend's  temptations  vanish  away,  and  may 
not  abide.  And  always,  when  the  Lantern  giveth  light 
into  the  heart,  it  cleanseth  from  corruption,  and  suageth 
and  healeth  spiritual  sores.  As  the  wise  man  saith,  (in 
the  Book  of  Wisdom,)  "Neither  herb  nor  plaster  hath 
healed  them,  but.  Lord,  thy  mighty  word  that  healeth  all 
things."  For,  Lord,  when  thou  diedst  upon  the  cross, 
thou  puttest  in  thy  word  the  Spirit  of  life,  and  gavest  to  it 
power  of  quickening  by  thy  own  precious  blood,  as  thou 
thyself  sayest,  The  words  that  I  speak  unto  you,  they  are 
spirit  and  life. 


CHAPTER  n. 

Of  a  Petition, 

Dear  friends,  help  me  with  your  prayer  with  almighty 

God,  for  St.  James  saith.  The  busy  prayer  of  the  righteous 

is  much  worth.     This  your  asking  and  your  desire  is  a 

'charge  unto  me,  but  with  God  nothing  is  impossible,  as 

Christ  saith.  Matt,  xix.,  Mark  x.,  Luke  xviii.     And  in  this 

*  Repentance.  +  Foolish. 


What  is  Antichrist  143 

faith  Isaiah  saith,  (xxvi.,)  The  Lord  God  himself  worketh 
all  our  works  in  us.  Fail  we  not  then  God  in  good  living, 
and  he  may  not  fail  to  give  us  such  wisdom  as  is  needful 
to  us,  and  also  to  constrain  our  tongue,  and  to  give  us  true 
organ  of  ready  eloquence,  to  edifying  of  our  neighbour,  as 
Christ  saith,  Matt,  x..  Forsooth  it  is  not  ye  that  speak,  but 
the  Spirit  of  your  Father  that  speaketh  in  you.  For  the  apos- 
tles of  Christ  and  his  other  followers  were  not  graduate  men 
in  schools,  but  the  Holy  Ghost  suddenly  inspired  them,  and 
made  them  plenteous  of  heavenly  lore.  And  they  that  have 
laboured  in  mortal  learning,  humbled  themselves  as  simple 
men,  as  St.  Jerome  saith,  "  Preachers  unlettered  are  sent 
to  preach,  that  the  faith  of  true  believers  should  be  hoped 
to  be  brought  in,  not  by  man's  virtue,  but  by  speech  and 
doctrine  of  God."  And  so  saith  St.  Augustine,  writing  to 
Simplician,  "  Untaught  men  rise  and  catch  heaven,  and  we, 
with  our  clergy,  are  drowned  to  hell."  And  St.  Gregory 
saith,  "  Right  as  truth  incarnate,  that  is,  Christ  in  his  man- 
hood, chose  poor  simple  men  for  his  preaching,  so  antichrist 
is  to  choose  sturdy  and  double-minded  men,  having  the 
wisdom  of  this  world,  to  preach  his  falsehood."  Have  we 
then  full  faith  in  this  Lord  Jesus,  with  perfect  living,  and 
this  Lord,  through  your  prayer,  shall  lead  this  work  after 
his  own  pleasure,  and  bring  it  to  a  perfect  end,  to  his  own 
worship,  and  the  profit  of  his  servants. 


CHAPTER  in. 
What  is  Antichrist  in  general;  with  six  conditions. 

To  speak  in  general,  antichrist  is  every  man  that  liveth 
against  Christ;  as  St.  John  saith.  Forsooth  now  there  are 
many  antichrists.  And  therefore  saith  St.  Augustine, 
"  Whoso  liveth  contrary  to  Christ,  he  is  an  antichrist." 
Be  thou  within,  be  thou  without,  if  thou  live  contrary  to 
Christ,  thou  art  but  chaff.  Of  which  Christ  saith,  Matt,  iii., 
The  chaff  shall  burn  with  fire  that  may  not  be  quenched. 
And  the  soul  that  is  chaff,  shall  ever  suffer,  and  never  die, 
as  the  prophet  saith,  Isaiah  ix.  Six  sins  there  are  against 
the  Holy  Ghost,  that  turn  the  wretched  soul  into  this  chaff. 
The  philosopher  saith,  "  There  is  no  evil  fled  unless  it  be 
known."  Therefore  we  shall  name  them  in  this  little  trea- 
tise for  the  more  learning  of  small  understanders. 


144  The  Lantern  of  Light. 

The  first  of  these  sins  is  presumption — that  is  high  swell- 
ing of  the  spirit,  without  dread  of  God's  righteousness. 
And  of  this  sin  all  manner  of  malice  and  wickedness  taketh 
root,  that  reigneth  among  mankind,  in  ignorant  or  learned. 
In  whomsoever  this  sin  of  presumption  hath  no  lordship, 
in  him  the  devil  is  overcome. 

The  second  sin  is  desperation  or  despair — that  is,  too 
little  trust  on  the  mercy  of  God.  St.  Augustine  saith, 
"  Dread  of  God's  righteousness,  and  hope  of  God's  mercy, 
are  two  gates  of  life."  For  by  them  we  enter,  here  into 
grace,  and  after  into  bliss,  as  the  prophet  saith,  Ps.  cxlvii., 
It  is  well  pleasing  unto  the  Lord  upon  them  that  dread  him, 
and  in  them  that  trust  on  his  mercy.  And  again,  presump- 
tion and  desperation  are  two  gates  of  death,  by  which  men 
enter  into  sin  and  trouble,  and  afterwards  into  the  pains 
of  hell  without  end.  St.  John  teacheth  against  this  sin, 
and  saith,  My  little  sons,  these  things  I  write  unto  you, 
that  ye  sin  not  in  the  sin  of  despair ;  but  if  it  be  so  that 
any  of  us  have  sinned,  we  have  an  Advocate  with  the 
Father,  Jesus  Christ,  our  just  Lord;  and  he  is  the  mercy- 
asker  for  our  sins ;  not  only  for  our  sins,  but  also  for  the 
sins  of  all  the  world.  Jesus  is,  as  to  say,  "  a  Saviour,"  in 
our  tongue.  For  he  hath  plenty  of  medicine  to  save  all 
mankind,  if  they  would  take  this  medicine  and  be  safe. 
For  Gregory  saith,  "  He  slayeth  himself  that  will  not  keep 
the  bidding  of  his  leech."  (physician.) 

The  third  sin  is,  obstinacy  or  hardness  of  heart,  which 
will  not  be  contrite  for  compunction,  nor  made  soft  with  pity, 
nor  moved  with  prayers  or  preachings,  and  setteth  nought 
by  beatings.  It  is  unkind  against  good  deeds,  unfaithful  to 
counsels,  fierce  and  raging  against  judgments,  unshame- 
faced  in  foul  things,  neither  fearful  in  perils,  nor  manful  in 
manhood,  foolhardy  against  God,  forgetful  of  time  that  is 
past,  negligent  in  time  that  is  present,  not  providing  for 
time  that  is  to  come.  And,  to  speak  shortly,  this  is  that  sin 
which  neither  dreadeth  God  nor  shameth  man.  Thus  saith 
St.  Bernard.  And  a  medicine  for  this  hard  heart,  Lincoln 
(Groslhead)  teaches,  when  he  says,  "  A  hard  heart  should 
be  brayed  in  a  mortar  of  stone  with  a  heavy  pestle."  This 
mortar  is  the  body  of  Christ,  wounded  in  his  passion.  This 
pestle  is  the  dread  of  damnation  that  follows  this  sin.  Thus 
then,  thou  obstinate  man,  thou  man  indurate  in  sin,  thou 
hard-hearted  wretch !  Come  thou  nigh  to  the  body  of  Christ. 
For  dread  of  damnation  conform  thee  to  Christ's  passion. 


Of  Antichrist,  145 

The  fourth  sin  is,  finally  unrepentant.  That  is  he  that 
wili  never  do  true  penance,  [or  be  sorrowful  for  his  sins,] 
but  leadeth  his  life  continually  after  the  desires  of  his  flesh, 
overcome  with  the  fiend,  and  the  false  world.  For  no  man 
doeth  true  penance  to  God,  but  he  that  fully  leaveth  that 
sin  for  which  he  suffereth  penance.  Thus  saith  St.  Augus- 
tine, "  They  make  a  feigned  shift  to  a  priest,  and  take  part 
of  sacraments ;  they  build  churches,  and  find  priests  to  read 
and  sing.  They  relieve  the  poor  needy,  and  mend  places 
that  are  perilous,  but  still  they  are  hard  congealed  as  frost, 
in  old  custom  of  sin."  Upon  this  saith  Gregory,  "  He  that 
giveth  meat  or  clothing  to  the  poor  needy,  and  is  defouled  in 
wickedness  of  body  and  soul,  that  which  is  most,  he  giveth 
to  sin,  that  which  is  least,  he  giveth  to  righteousness."  His 
goods  he  giveth  to  God,  himself  to  the  devil.  For  he  set- 
teth  more  price  by  worldly  riches,  than  he  doth  by  the 
body  or  the  soul,  and  loveth  most  that  which  God  loveth 
least;  wherefore  his  love  is  turned  to  hate. 

God  hath  given  to  man  five  precious  gifts.  The  least  of 
all  is  worldly  goods ;  better  than  these  is  man's  body  which 
God  hath  endowed  with  natural  strength,  and  granted  in 
reason  to  use  this  world,  himself  to  chastise,  clothe,  and 
feed.  Above  these  two  is  man's  soul,  which  beareth  God's 
image  and  his  likeness.  Lord !  what  profit  were  it  to  win 
this  world,  and  put  loss  to  his  soul?  and  the  body  is  a  hate- 
ful carrion  when  the  soul  is  gone  therefrom.  But  God's 
grace  passeth  these  three.  For  where  this  faileth,  no  wis- 
dom availeth.  Look  these  are  not  spent  amiss,  nor  work 
beside  their  order;  but  that  they  stretch  all  to  one  end,  to 
win  the  fifth,  that  is,  the  bliss  of  heaven,  for  ever.  Thou 
that  changest  this  order  upside  down,  St.  Paul  asketh  this 
question  of  thee ;  Whether  despisest  thou  the  riches  of  the 
goodness  and  patience,  and  long  abiding  of  thy  God?  Know- 
est  thou  not  that  the  goodness  of  God  leadeth  or  ordaineth 
thee  to  penance?  (repentance.)  Yet  after  thine  hardness, 
and  unrepentant  heart,  thou  treasurest  to  thee  wrath  in  the 
day  of  wrath,  and  showing  of  righteous  judgment  of  God, 
that  shall  yield  to  each  man  after  his  works,  Rom.  ii. 

The  fifth  sin  is,  envy  of  thy  brother's  grace,  [as  when  thy 
neighbour  is  wise,  well  governed,  praised,  or  borne  up,  rich, 
wealthy,  strong,  fair  or  virtuous  in  abundance  of  grace, 
then  this  envious  man  slanders,  upbraids,  reproves,  despises, 
hates,  hinders,  scorns,  and  pursues  to  defoul  his  brother's 
grace  as  much  as  he  may,]  as  the  wise  man  saith,  A  man 
33* 


146  The  Lantern  of  Light. 

walking  in  the  highway,  and  dreading  God,  is  despised  of 
him  that  walketh  in  the  wrong  way. 

When  Jesus  Christ  cast  out  a  devil  from  a  man  that  was 
dumb,  then  scribes  and  pharisees,  envious  sects,  that  were 
a  false  private  religion,  slandered,  that  Christ  wrought  this 
miracle  in  Beelzebub  that  was  prince  of  devils.  Since  these 
sects  durst  say  thus  to  Christ,  the  head  of  man's  soul,  how 
much  worse  should  they  dare  to  his  followers?  Thus  pre- 
lates and  friars  in  these  days  shamefully  slander  their  sim- 
ple brethren,  that  travail  through  Christ's  holy  law  to  cast 
evil  manners  from  their  souls,  preaching  the  gospel  accord- 
ing to  Christ's  intent,  to  turn  the  people  to  virtuous  living. 
They  have  brought  their  malice  about  to  slander  for  Lol- 
lards, those  that  speak  of  God,  and  they  drive  the  people 
from  the  faith,  that  they  dare  not  work  or  speak  for  slan- 
der. But  assuredly  they  are  not  worthy  Christ,  that  stay 
for  the  barking  of  these  hounds.  For  none  is  worthy  to 
be  with  this  Lord  who  is  ashamed  to  be  in  his  service,  in 
weal  or  in  wo.  And  such  men  show  themselves  traitors 
to  God,  who  with  their  slanders  hinder  their  brethren, 
and  say,  the  fiend  may  and  will  make  wise  his  members 
that  serve  him  in  sin,  but  so  will  not  Christ  his  loved  ser- 
vants, who  live  in  cleanness,  to  serve  him  in  virtue.  This 
dispute  stretches  unto  the  Godhead,  to  be  punished  in  the 
day  of  judgment.  That  a  priest  should  not  be  hindered  to 
preach  the  truth,  nor  God's  people  to  speak  of  their  belief, 
is  openly  taught  in  the  book  of  Numbers  xi.  There  it  is 
read  that  Eldad  and  Medad  prophesied,  although  they  were 
not  licensed  by  Moses.  Joshua  grudged  against  these 
men,  and  made  his  plaint  unto  Moses;  and  Moses  said. 
Why  art  thou  envious  for  me?  Who  may  forbid  that  all  the 
people  prophesy?  and  God  grant  his  Spirit  unto  them. 
This  is  confirmed  in  the  gospel.  St.  John  said  unto  Christ, 
We  have  seen  a  man  casting  out  devils  in  thy  name,  who 
followeth  not  us,  and  we  have  forbidden  him.  Jesus  said, 
Forbid  him  not.  Alas!  how  dare  our  bishops  for  shame 
offend  against  these  God's  laws.  Here  the  enemies  of  truth 
object,  and  bring  Paul,  where  he  saith,  Rom.  x..  How  shall 
they  preach  unless  they  are  sent?  With  this  they  blind 
many  folk,  cutting  the  meaning  from  the  words.  For  Paul 
meaneth  that  priests  should  preach,  for  they  are  sent  both 
of  God  and  of  the  bishop,  to  do  that  office.  How  shall 
these  bishops  maintain  their  constitutions  against  their  God, 
and  holy  sects?  It  shall  be  more  sufFerable  to  Sodom  and 


Of  Antichrist.  147 

Gomorrah,   than  to  this  people  that  disturb   God's  ordi- 
nance. 

The  sixth  sin  is,  fighting  against  the  truth  which  a  man 
knoweth.  That  is,  when  the  truth  is  told  to  the  guihy  who 
disposes  himself  not  to  be  amended,  then  he  makes  blind 
ungrounded  reasonings,  with  subtle  arguments  and  foul  so- 
phistications, and  damneth  the  truth  against  his  conscience, 
with  a  bold  forehead  that  cannot  shame,  as  the  prophet 
saith,  Jeremiah  iii.  As  Jannes  and  Jambres  againstood 
Moses  in  the  sight  of  Pharaoh,  so  these  againstand  the 
truth,  men  corrupted  in  their  minds.  St.  Peter  calleth  these 
men  by  name,  when  he  saith.  These  are  master-liars  that 
shall  bring  in  among  the  people  sects  of  perdition.  Though 
ye  rise  with  Lucifer,  and  make  yourselves  nests  among  the 
stars,  from  thence  ye  shall  be  drawn  and  thrown  to  the 
ground.  When  will  ye  mark  the  words  of  Christ,  who 
curseth  you  for  your  apostasy,  and  for  that  ye  pull  chil- 
dren from  their  fathers?*  Christ  saith  unto  you.  Matt,  xxiii.. 
Wo  to  you,  scribes  and  pharisees,  hypocrites,  that  com- 
pass about  the  sea  and  the  land,  to  make  you  a  novice  ;t 
and  when  ye  have  found  him,  ye  make  him  a  hell-brand 
double  than  yourselves.  As  the  foolishness  of  Pharaoh's 
philosophers  was  made  known,  so  the  false  impugning  of 
the  truth  by  these  subtle  hypocrites  shall  speedily  be  made 
open.     All  men  take  heed  of  these  six  sins. 


CHAPTER  IV. 

What  is  Antichrist,  in  special,  with  his  three  parties. 

Of  the  great  chief  antichrist,  that  in  a  special  manner 
bringeth  forth  false  laws  against  Jesus  Christ,  and  pre- 
tendeth  himself  to  be  most  holy,  the  Lord  God  thus  teacheth 
by  the  prophet  Isaiah  ix.  (ver.  15.)  A  man  of  great  age, 
and  worshipful,  holden  of  the  world,  he  is  head  and  chief 
antichrist.  A  prophet  or  a  preacher  teaching  leasing,  he  is 
the  tail  of  this  antichrist.  Of  this  tail  speaketh  St.  Peter 
more  plainly,  and  saith.  These  are  spiritual  merchants  that 
shall  chaffer  with  the  people  in  feigned  words,  and  with 
their  sugar-likerous  speech  they  beguile  the  hearts  of  inno- 

*  This  is  an  allusion  to  the  arts  of  the  friars,  who  induced  children 
to  forsake  their  parents  and  family  duties,  and  even  laudable  studies, 
to  become  members  of  their  orders.     See  the  life  of  WicklifF,  p.  ]  2. 

t  One  just  entered  into  monastic  orders. 


148  The  Lantern  of  Light. 

cents.*  For  Jude  saith,  They  shall  worship  the  persons  of 
men  because  of  winning.  This  tail  of  antichrist  shall  not 
preach  freely. 

[Various  passages  are  then  quoted,  Rev.  xiii.  16,  17. 
xiv.  9 — 11.  Zech.  xi.  15.  17.  Rom.  viii.  9.  Rev.  xvi.  10, 
11,  with  an  application  of  them  to  the  Romish  prelates  of 
that  day.  Then  follows,]  Lincolnf  saith,  "  I  quake,  I  dread, 
I  am  in  horror,  I  am  afraid,  but  I  dare  not  be  still,  lest  per- 
adventure  that  sentence  fall  on  me  which  the  prophet  saith, 
Isaiah  vi..  Wo  to  me,  for  I  have  stilled.  The  well,  the  be- 
ginning, and  the  cause  of  all  ruin  and  mischief,  is  the 
COURT  OF  Rome."  Now,  by  the  one  authority  of  God,  and 
one  accordance  of  his  holy  saints,  follows  an  open  conclu- 
sion firmly  grounded  in  true  belief,  that  in  the  court  of 
Rome  is  the  head  of  antichrist,  and  in  prelates  is  the  body 
of  antichrist,  but  in  those  clouted  sects,  as  monks,  canons, 
and  friars,  is  the  venomous  tail  of  antichrist. 

How  this  antichrist  shall  be  destroyed,  God  himself 
teacheth  by  the  prophet  Daniel,  and  saith.  This  antichrist 
shall  be  destroyed  without  hands,  that  is,  without  power  of 
man.  For  Paul  saith,  2  Thess.  ii.,  Christ  shall  slay  anti- 
christ with  the  spirit  of  his  mouth,  that  is,  with  the  holy 
word  of  his  law.  And  the  lord  shall  destroy  him  with  the 
shining  of  his  coming,  that  is,  with  turning  of  men's  hearts 
by  his  grace,  to  his  law,  a  little  before  the  doom. 


CHAPTER  V. 
What  is  Antichrist,  in  special,  with  Jive  conditions. 

Holy  David  the  king,  had  given  to  him  the  full  spirit  of 
prophecy;  and  he,  seeing  the  coming  of  antichrist,  his 
living,  and  his  fall,  marked  five  hideous  assaults  which  he 
shall  commit  against  the  servants  of  God.  The  first  assault 
of  antichrist,  is  constitution,  as  the  prophet  saith.  Lord, 
suffer  thou  to  ordain  a  law  maker  upon  thy  people,  in  pain 
of  their  sin,  for  they  will  not  consent  to  the  truth.  That  is 
to  mean,  antichrist  uses  false,  lucrative,  or  winning  laws,  as 
absolutions,  indulgences,  pardons,  privileges,  and  all  other 

*  Simple  people. 

tGrosthead.  He  resisted  the  pope's  profligate  demand  that  he 
should  allow  an  Italian  boy  to  hold  a  benefice  in  his  diocese.  For 
this  he  was  cited  to  Rome ;  the  near  view  he  had  of  the  papal  court 
fully  convinced  him  it  was  antichrist. 


Of  Antichrist.  149 

heavenly  treasure  that  is  brought  to  sale,  to  spoil  the  people 
of  their  worldly  goods;  and  principally  these  new  consti- 
tutions, by  whose  strength  antichrist  interdicts  churches, 
examines  preachers,  and  deprives  them  of  their  benefices ; 
curses  hearers,  and  takes  away  the  goods  of  them  that  fur- 
ther the  preaching  of  a  priest,  yea,  though  it  were  an  an- 
gel of  heaven,  unless  that  priest  show  the  mark  of  the  beast, 
which  is  turned  into  a  new  name,  and  called  a  special  let- 
ter of  license,  for  the  more  blinding  of  ignorant  people.* 

The  second  assault  of  antichrist,  is  tribulation,  as  the 
prophet  saith,  antichrist  vexes  the  people  by  might,  and 
hunting  them  to  doing  of  idolatry.  God  saith  by  the  pro- 
phet, Isaiah  v..  Wo  to  you  that  say  good  is  evil,  and  evil 
is  good,  putting  light  into  darkness,  and  darkness  into 
light,  turning  sweet  into  bitter,  and  bitter  into  sweet.  And 
thus  doth  antichrist,  when  he  transposes  virtues  into  vices, 
and  vices  into  virtues ;  as  pilgrimage  into  outrage,  and  out- 
rage into  pilgrimage.f 

The  third  assault  of  antichrist  is,  inquisition,  as  the  pro- 
phet saith,  antichrist  inquires,  searches,  hearkens  where  he 
may  find  any  man  or  woman  that  writes,  reads,  learns,  or 
studies  God's  law,  in  their  mother  tongue,  to  lead  their  life 
afier  the  pleasing  will  of  God,  and  soon  he  catches  them  in 
his  censures,  and  afterwards  smites,  as  he  may  most  griev- 
ously hurt  them.  But  he  shall  not  make  this  inquisition 
after  the  greatness  of  his  wrath,  for  God  shall  refrain,  and 
abridge  the  power  of  his  malice,  so  that  he  shall  do  no 
more  than  God  shall  suffer  him. 

The  fourth  assault  of  antichrist  is,  persecution.  Antichrist 
sitteth  and  sotteth  in  the  peace  of  this  world,  with  rich  men 
in  their  dens.  But  the  poor,  meek,  simple,  and  lowly,  them 
he  espies  and  pursues,  and  destroys  them  both  bodily  and 
spiritually.  Ever  in  a  country  that  is  fat  and  abounding 
with  worldly  goods,  there  antichrist  with  his  clerks  build 
their  nests,  and  if  thou  look  about  thee  thou  shalt  find  them 
among  woods  and  waters.:}:  [The  writer  then  applies  Rev. 
xvi.  13,  as  betokening  the  monastic  orders.]    They  purchase 

*  Allusion  probably  is  here  made  to  archbishop  Arundel's  consti- 
tutions, enacted  a.  d.  1408. 

t  The  crusades  undertaken  at  the  instigation  of  the  popes;  parti- 
cularly those  against  the  Albigenses  in  the  twelfth  century,  when 
the  pope's  troops  were  called  pilgrims. 

X  The  sites  of  the  principal  ancient  abbeys  and  monasteries,  in 
the  parts  of  the  country  then  most  fertile,  sufficiently  prove  the 
truth  of  this  statement. 


160  The  Lantern  of  Light. 

of  lords  that  are  above  them  much  part  of  their  goods,  with 
the  tongue  of  flattering  and  feigned  hypocrisies ;  and  of  the 
commons  about  them,  they  beguile  into  their  hands  much 
part  of  their  goods.  What  they  have  won  they  hold  fast 
against  the  authority  of  God's  laws;  and  with  these  riches 
they  nourish  wild,  sturdy,  and  lawless  men,  who  pursue 
those  that  say  ought  against  this  cursed  sin.  But  God,  in 
this  persecution,  comforts  his  servants,  and  saith.  Psalm 
xlvi.,  Our  God  is  help  in  tribulations.  True  man  shall  not 
be  abashed,  though  proud  fleshly  men  are  confederated  to 
antichrist,  and  help  him  and  his  persecutions. 

The  fifth  assault  of  antichrist  is,  execution.  When  he 
seeth  that  he  avails  not  in  these  torments,  then  he  executes 
his  malice  against  Christ's  chosen.  In  this  time  of  execu- 
tion, the  vicious  part  of  the  laity,  from  the  highest  to  the  low- 
est, shall  consent  to  execute  the  wickedness  of  this  vicious 
part  of  the  clergy.  Then  shall  this  prophecy  be  fulfilled, 
Ps.  Ixxix.,  They  shall  shed  out  innocent  blood,  and  no  man 
shall  dare  to  bury  their  bodies.  But,  as  St.  Augustine  de- 
clares, "  W^hen  antichrist  deems  that  he  has  lordship  over 
all  the  servants  of  God,  roaring  upon  them,  with  divers  de- 
vices of  tormenting,  then  shall  he  fall  to  open  reproof  for 
evermore."  [Various  references  to  the  period  of  three  years 
and  a  half,  the  time  of  the  slaying  of  the  witnesses.  Rev.  xi., 
then  follow.]  Let  no  man  look  after  Enoch  and  Elijah  in 
person,  for  then  he  may  be  beguiled,  but  in  spirit  and  in 
power,  now  they  are  come  to  make  men's  hearts  ready  before 
Christ's  doom,  to  whom  be  glory,  now  and  for  ever.    Amen. 


CHAPTER  VI. 

What  is  the   Church  only  belonging  to  God,  with  her 
names,  likenesses,  and  conditions. 

To  speak  of  holy  church,  first  we  take  ground  of  the 
gospel,  where  Christ  saith,  Matt,  xvi.,  The  gates  of  hell 
shall  not  have  might  against  holy  church.  For  the  more 
clear  declaring  of  this  matter,  and  avoiding  of  objections 
that  may  be  put  forth,  understand  that  there  are  three 
churches,  of  which  God's  law  often  makes  mention,  and 
much  they  differ  from  each  other,  to  them  that  take  good 
heed. 

The  first  is  called  a  little  flock,  as  Christ  saith  in  Luke 
xii.,  Dread   ye  nothing,  my  little  flock,  it  pleaseth  your 


Of  the  Church  of  God.  151 

Father  to  give  you  a  kingdom ;  and  this  church  is  called 
the  chosen  number  of  them  that  shall  be  saved.  Also  Paul 
saith,  Eph.  v.,  Christ  hath  chosen  him  a  glorious  church, 
neither  having  spot,  nor  blain,  nor  any  other  such  thing, 
but  that  this  church  may  be  holy  and  undefiled.  This 
church  is  called  Christ's  spouse.  She  is  likened  to  a  woman 
clad  in  the  sun,  as  St.  John  saith  in  the  Apocalypse.  This 
church  is  likened  to  Peter's  little  boat,  which  was  in  the 
midst  of  the  sea,  Matt.  xiv.  Mark  vi.  The  little  boat  was 
cast  about  in  the  midst  of  the  sea  with  the  waves.  This 
boat  both  sank  and  swam,  but  never  might  it  drown. 
So  holy  church  suffers  many  perils,  and  sometimes  bodily 
death,  by  the  pursuit  of  enemies,  but  it  shall  never  be 
damned. 

This  church  is  likened  to  paradise.  The  trees  that  bear 
fruit  are  good  holy  livers  here  on  earth.  The  fruits  of  those 
trees  are  the  works  of  holy  saints.  The  tree  of  life  is  our 
Lord  Jesus  Christ.  The  tree  of  knowing  good  and  evil, 
is  the  free  choice  of  man's  will.  But  however  we  speak  in 
diverse  names  or  likenesses  of  this  holy  church,  they  teach 
nought  else  but  this  one  name,  that  is  to  say,  the  congrega- 
tion or  gathering  together  faithful  souls  that  lastingly  keep 
faith  and  truth,  in  word  and  in  deed,  to  God  and  to  man, 
and  raise  their  life  and  sure  hope  of  mercy,  and  grace,  and 
bliss,  at  their  end,  and  cover  over  this  building  in  perfect 
charity  that  shall  not  fail  in  weal  or  in  woe.  Of  this  Paul 
spake  to  the  Corinthians,  and  in  them  to  all  others,  saying. 
The  temple  of  God  is  holy,  and  that  are  ye.  And  by  this 
we  understand  that  the  soul  of  a  righteous  man  is  the  seat 
of  God.  Well  ought  such  a  man  to  be  watchful  and  wise, 
that  hath  the  great  Lord  God  of  Israel  dwelling  in  his  soul  ; 
and  so  saith  St.  Augustine,  "  O  thou  Christian  soul,  awake, 
and  if  there  be  in  thee  any  power  of  charity,  that  sustaineth 
all  things,  follow  thou  the  steps  of  thy  Lord.  Take  heed 
how  many  thousands  of  martyrs  have  made  a  smooth,  plain 
way,  to  thee.  There  have  passed  before  thee  children  and 
young  damsels,  and  yet  thou  dreadest!  Arise  thou  soul, 
for  He  shall  lead  thee  who  is  the  Way,  Truth,  and  Life; 
the  Way  not  erring;  the  Truth  not  beguiling;  and  the  Life 
not  failing!  Way  in  example.  Truth  in  promission,  and 
Life  in  meed." 

Thus  wandereth  holy  church  in  earth,  in  prayers,  fast- 
ings, and  wakings ;  in  abstinence,  tribulations,  and  anguish ; 
in  persecutions,  in  much  need,  and  in  prisons;  in  bonds, 


152  The  Lantern  of  Light. 

in  cold,  and  in  much  heaviness;  in  thirst,  in  hunger,  and 
in  Warnings;  in  reprovings,  in  slanders,  and  in  patience; 
in  long  abiding,  in  simpleness,  and  in  weeping;  in  forgiv- 
ing, in  soberness,  and  in  chastity;  in  speediness,  in  large- 
ness, and  in  charity.  These  are  groanings  of  man's  soul 
that  longeth  in  love  after  Christ  her  spouse,  till  she  have 
brought  herself,  a  child  of  God,  to  bliss  without  end.  And 
then  for  greatness  of  God's  reward,  the  more  she  suffered, 
the  more  is  her  joy.  For  so  saith  St.  Paul,  Rom.  viii.,  The 
sufferings  of  this  time  that  we  suffer  in  this  mortal  life,  are 
as  no  sufferings  in  comparison  to  the  glory  that  is  to  come, 
that  shall  be  showed  in  us. 

For  then  we  shall  be  endowed  with  four  dowers  in  our 
body,  of  which  St.  Paul  speaketh,  1  Cor.  xv.  The  body 
that  is  sown  in  corruption  shall  rise  without  corruption,  in 
this  chosen  church  at  the  day  of  doom,  and  this  is  called 
immortality.  The  body  that  is  sown  unworthy,  shall  rise 
in  glory,  and  this  is  called  clerte.*  The  body  that  is  sown 
in  infirmity,  shall  rise  in  power,  and  this  is  called  agility. 
The  body  that  is  sown  earthly,  shall  rise  spiritual,  and  this 
is  called  subtilty.f 

But  there  are  four  other  substantial  rewards  with  which 
we  shall  be  endowed  in  our  souls.  In  plain  speech,  the 
first  is  knowledge  without  error ;  the  second,  mind  without 
forgetting;  the  third,  will  without  gainsaying;  the  fourth, 
fruition  or  enjoyment  of  the  Godhead,  and  love  of  God 
everlasting.  Oh  a  wonderful  joy  is  this,  when  the  soul 
shall  be  fed  with  the  sight  of  the  Godhead,  clad  in  the  light 
of  the  Godhead,  and  ever  occupied  in  the  worship  of  the 
Godhead!  Paul,  1  Cor.  ii.,  saith.  Bodily  eye  hath  never 
seen,  neither  ear  hath  heard,  neither  hath  entered  into  man's 
heart,  those  things  that  God  hath  ordained  to  them  that 
love  him.  Who  should  not  move  his  feeble  understanding 
to  think  on  the  choir  that  praiseth  in  heaven  the  goodness 
of  this  unsearchable  Godhead,  Father,  Son,  and  Holy 
Ghost? 

[Then  follows  a  description  of  the  glories  of  heaven; 
also  an  allegorical  exposition  of  Rev.  xii.  1,  respecting  the 
woman  that  appeared  in  heaven,  clothed  with  the  sun,  the 
moon  under  her  feet,  and  upon  her  head  a  crown  of  twelve 
stars ;  it  contains  some  striking  references  to  the  work  of 
Christ,  and  his  union  with  his  church.] 

Other  lights  borrow  their  shining  from  the  sun,  both  moon 

*  Clearness,  brightness,  glory.  t  Or  spirituality. 


Of  the  Church  of  God,  153 

and  stars  in  their  due  course,  else  they  are  obscured  with 
darkness  that  may  not  comibrt  night  or  day.  So  all  men's 
work,  in  word  or  deed,  borrow  their  light  at  Christ  Jesus; 
for  he  is  the  Sun  of  righteousness.  David  declares,  Ps.  cxii., 
what  this  light  meaneth.  Light  is  sprung  up  to  the  right- 
eous, that  wandereth  in  the  darkness  of  this  life;  and  this 
is  our  Lord  Jesus  Christ,  who  of  his  own  mercy  hath  showed 
it  to  his  people. 

Whatever  any  man  doeth  that  has  not  this  light,  it  leads 
blindlings  to  the  dungeon  of  hell.  But  when  this  Sun 
shineth  in  his  works,  he  grows  by  heat  of  God's  grace,  and 
ripens  in  virtue,  as  does  the  corn,  to  be  reaped  in  his  time 
to  God's  barn.  Oh  with  how  much  diligence  should  this 
Lord  be  served  for  this  gift  of  great  price !  Moses  said, 
Deut.  iv..  There  is  no  nation  under  heaven  that  hath  their 
God  so  nigh  to  them,  as  our  God  is  to  us.  For  Christ 
saith,  Matt,  xxviii.,  Lo,  I  am  with  you  all  the  days  of  your 
life,  unto  the  end  of  the  world. 

Worthily  is  holy  church  likened  to  a  woman,  for  she  hath 
both  sons  and  daughters;  but  not  without  the  help  and 
grace  of  our  Lord  Jesus  Christ,  as  the  gospel  witnesses, 
John  XV.,  Without  me,  saith  Christ,  ye  may  do  nothing — 
that  is  to  say,  nothing  thankworthy.  Here  some  object, 
that  the  gospel  is  not  of  authority,  but  inasmuch  as  the 
church  hath  authorized  it.  For  they  say  that  no  man 
knoweth  such  words  to  be  the  gospel,  but  as  the  church 
hath  determined.  This  conclusion  seems  to  savour  of 
heresy,  by  the  witness  of  St.  Augustine,  who  says,  "  Heresy 
is  a  false  teaching,  contrary  to  holy  writ,  fool-hardily  de- 
fended ;  most  because  of  worship  and  worldly  winning." 
And  since  all  these  are  found  in  this  objection,  it  is  full 
suspect  of  heresy.  St.  James  destroyeth  this  objection, 
and  saith,  God  hath  of  his  own  free  will  begotten  us  through 
the  word  of  truth,  that  we  may  be  some  beginning  of  his 
creature.  And  this  creature  is  holy  church,  that  was  chosen 
in  the  time  of  grace,  by  the  water  of  cleansing,  by  Christ's 
blood  of  again-buying,*  and  by  power  of  the  Holy  Ghost 
hallowing.  Were  it  not  then  against  reason,  and  open  he- 
resy to  maintain  that  the  word  of  God,  which  hath  gotten 
this  creature,  holy  church,  should  not  be  of  authority,  with- 
out the  authority  of  this  creature,  holy  church?  Where- 
fore, this  conclusion  being  approved,  we  grant  of  belief 
that  the  church  is  inferior  to  Christ  and  his  gospel,  in  four 
*  Redemption. 

WICK.  DIS.  34 


154  The  Lantern  of  LigliU 

manners.  1.  As  the  moon  to  the  sun,  of  which  it  is 
enHghtened.     The  church  is  fair  as  the  moon,  Cant.  vi. 

2.  As  the  earth  to  the  firmament,  of  which  it  is  watered  or 
made  fruitful.  As  dew  cometh  down  from  the  firmament, 
and  turneth  not  thither  again,  but  watereth  the  earth,  and 
maketh  it  plenteous  of  fruits,  so  the  word  of  God  nourish- 
eth  holy  church,  and  maketh  it  to  bring  forth  good  virtues. 

3.  As  tile  flesh  to  the  Spirit,  of  whom  it  is  quickened.  It  is 
the  Spirit  that  quickeneth,  and  giveth  life,  John  vi.  4.  As 
the  body  is  to  the  head,  of  whom  it  is  governed,  God 
the  Father,  hath  made  his  Son,  Christ,  head  of  the  church, 
Eph.  V.  Christ  is  head  of  the  body  of  the  church,  and 
every  chosen  man  and  woman  is  called  a  son  or  daughter  of 
this  church,  but  all  together  are  the  full  body  of  this  church, 
as  Paul  saith,  Rom.  xii.,  We  may  be  one  body  in  Christ,  as 
each  of  us  are  other's  members.  But  some  children  of  this 
woman  are  simple  labourers,  and  for  that  they  impart  of 
their  true  travail,  therefore  they  represent  the  good  love 
of  the  Holy  Ghost.  And  these  dread  the  Lord,  and  walk 
in  the  way  of  his  commandments,  as  the  prophet  saith, 
Ps.  cxxviii..  Blessed  are  all  labourers  that  dread  the  Lord, 
and  walk  in  his  ways.  For  thou  shalt  live  by  the  labour  of 
thine  hands.  Thou  art  blessed,  and  well  shall  be  to  thee. 
And  this  is  the  lowest  estate,  which  we  call  the  commons. 

Some  of  this  woman's  children  take  the  material  sword, 
and  are  made  ministers  of  Christ's  Godhead,  having  power 
and  dread  unto  wrath  and  vengeance  of  them  that  do  evil, 
and  praising  of  them  that  do  well.  And  so  by  the  autho- 
rity of  St.  John  Baptist,  Luke  iii.,  of  St.  Peter,  1  Pet.  ii., 
and  of  St.  Paul,  Rom.  xiii.,  it  pertains  to  the  order  of  knight- 
hood to  defend  God's  law,  to  maintain  good  livers,  and 
sorely  to  punish  misdoers.  And  this  is  called  the  second 
estate  in  holy  church. 

But  some  children  of  this  woman  ascend  into  the  highest 
order  of  priesthood,  and  are  made  ministers  of  Christ's 
manhood;  and  these  have  knowledge  and  wisdom  to  open 
to  the  people  the  way  of  truth.  St.  Augustine  saith,  "  Knight- 
hood represents  the  might  and  the  power  of  the  Father,  as 
the  vicar  of  the  Godhead  ;*  and  priesthood  represents  the 
wisdom  of  the  Son,  as  the  vicar  of  Christ's  manhood." 
These  knights  teach  to  us  the  dread  of  God's  righteousness, 
that  punisheth  obstinate  sinners  who  turn  from  his  law  in 
the  evil  of  their  hearts ;  and  priests  by  their  office  teach  us 
*  Rom.  xiii.  4. 


Of  the  Material  Church.  155 

the  love  that  God  hath  to  his  people,  who  forgiveth  them 
all  their  sins  when  they  come  to  him  and  do  true  penance ; 
then  help  priests  with  sacraments  to  please  God  and  win 
his  love.  For  Paul  admonishes  the  priest  Timothy,  and  in 
him  all  other  priests,  to  take  good  heed  to  five  things  in 
which  their  oiFjce  standeth.  1.  Awake  thou  priest  in  busy 
prayer,  praying  for  the  people  devoutly.  2.  Travail  thou 
'priest  in  the  lessons  of  holy  writ,  studying  God's  law  only. 
3.  Do  thou  the  work  of  the  gospel,  preaching  God's  word 
truly.  4.  Fulfil  thou  thy  ministry,  ministering  the  sacra- 
ments freely.  5.  Be  thou  sober  in  word  and  deed,  doing 
and  suffering  lastingly. 

Upon  these  three  estates  standeth  the  church  of  God ; 
and  by  the  virtue  of  Christ's  incarnation  it  groweth  in  meed* 
to  come  to  bliss.  Odo  saith,  that  Christ  Jesus  took  flesh 
and  blood,  and  was  born  both  God  and  man,  to  unite  our 
nature  to  his  Godhead.  For  when  he  took  our  manhood 
he  granted  us  his  Godhead,  and  in  that  time,  in  special 
manner,  he  first  gave  earnest  to  his  church.  After  this  was 
Jesus  Christ  baptized  in  the  river  Jordan ;  and  thrice  tempted 
of  the  fiend,  to  teach  us  meekly  to  suffer  temptation.  And 
he  took  death  upon  a  cross,  by  the  cruel  judgment  of  the 
Jews,  and  then  the  church  was  troth  plighted  to  Christ,  and 
called  by  name  his  fair,  holy  spouse.  And  as  she  had 
grace,  by  devotion  of  faith,  so  hath  she  worthiness  of  this 
name.  But  when  this  church  is  brought  to  heaven,  and 
resteth  in  bliss  with  Christ,  then  is  this  marriage  fully  so- 
lemnized. While  this  life  endures  in  earth,  the  church  is 
called  militant,  and  when  it  sleeps  in  purgatory,  she  is 
called  slepand.f  But  when  she  hath  rest  of  all  her  travail, 
then  she  is  called  the  church  triumphant. 


CHAPTER  VII. 

What  is  the  Material  Church,  with  her  Ornaments. 

The  second  church  is  the  coming  together  of  good  and 
evil,  in  a  place  that  is  hallowed,  far  from  worldly  occupation. 
There  sacraments  should  be  ministered,  and  God's  law  both 
read  and  preached.  In  this  place  our  gracious  Lord  heareth 
our  prayers  in  special  manner,  and  boweth  his  ear  to  his 

*  Merit. 

t  Sleeping.     Respecting  this  error,  see  WicklifF,  p.  40.  59. 


156  The  Lantern  of  Light. 

servants,  as  he  granted  to  Solomon,  1  Kings  ix.  2  Chron. 
vii.  Mine  eyes,  saith  God,  shall  be  open,  and  mine  ears 
shall  be  lift  up  to  the  prayer  of  him  that  hath  justly  prayed 
in  this  place.  And  this  is  called  a  material  place,  for  it  is 
made  by  man's  craft,  of  lime,  of  timber,  and  of  stone,  &c. 

For  man's  profit  this  place  is  made,  but  not  so  man  for 
the  place,  as  Christ  marketh  in  his  gospel,  for  man  should 
not  be  beguiled.  Matt.  xii.  Mark  ii.  Luke  vi.  The  Sabbath 
is  made  for  man,  and  not  man  for  the  Sabbath.  Man,  by 
virtue  of  God's  word,  halloweth  this  place,  but  this  place 
may  not  hallow  man.  Alas!  what  madness  is  this,  to  boast 
of  holy  places,  and  we  ourselves  to  be  such  vicious  fools ! 
Lucifer  was  in  heaven,  and  that  is  most  holy  place,  but  for 
his  sin  he  fell  to  hell ;  the  place  could  not  hold  him.  Adam 
was  in  paradise,  the  happiest  place,  and  for  his  sin  he  was 
driven  out;  the  place  might  not  defend  him.  Thou  that 
art  neither  in  heaven  nor  in  paradise,  but  in  this  wretched 
world,  where  thinkest  thou  to  find  a  place  to  hallow  thee 
that  lea  vest  not  thy  sin?  Be  thou  sure,  as  God  is  in  heaven, 
that  it  will  not  be ;  for  God  is  fair  served  in  no  place  but 
where  his  law  is  fair  kept  of  the  people. 

Much  people  deem  it  a  good  work  to  deceive  men's  eyes 
with  curious  buildings,  and  many  vain  staring  sights  in 
their  churches;  but  Jerome  forbids  this,  and  condemns  it 
utterly  for  great  sin,  now  in  this  time  of  Christ's  gospel. 
Many  build  arches  and  pillars  of  the  church,  they  pave  with 
shining  marble  stones,  the  beams  glister  all  in  gold,  the 
altars  are  diversely  arrayed  with  precious  stones,  but  of 
the  ministers  of  God  there  is  no  choice.  Let  no  rich  man 
allege  the  temple  in  Jewry,  boards,  lamps,  censers,  pans, 
cups,  and  such  other  things  made  of  gold,  for  then  these 
things  were  approved  of  the  Lord,  when  priests  offered  sac- 
rifices, and  blood  of  beasts  was  remission  of  sins — though 
all  these  things  went  before  in  figure,  nevertheless  they  are 
written  for  us  unto  whom  the  ends  of  the  world  are  come. 
But  now  Christ,  our  poor  Lord,  hath  hallowed  the  house 
or  the  church  of  our  poverty.  Let  us  bear  the  cross  of 
Christ,  and  account  riches  as  clay.  Bernard  saith,  "  O 
vanity  among  all  vanities!  and  no  greater  vanity.  The 
church  shineth  in  buildings,  and  she  needeth  in  the  poor. 
She  lappeth  her  stones  in  gold,  and  her  sons  she  forsaketh 
naked.  Of  the  stores  for  the  needy  is  made  a  vain  service 
for  rich  men's  eyes." 

But  our  new,  feigned  sects,  in  this  are  most  to  blame, 


Of  the  Material  Church,  157 

that  make  great  buildings,  their  least  need  were  of  them,  as 
monks,  canons,  and  friars,  [nuns,  sisters,  and  hospitalers.] 
For  people  should  draw  to  parish  churches,  and  hear  the 
word  of  God  there  as  God's  law  hath  limited,  else  they  are 
to  blame.  What  mean  these  waste  places  of  these  hidden 
hypocrites,  but  to  tell  men  by  their  synagogues  where  Satan's 
seat  is !  There  lurk  together  many  ravening  wolves  that  de- 
spoil the  people  with  many  false  signs.* 

Four  reasons  of  holy  writ  declared  by  doctors,  shall  teach 
you  this  great  fault  if  ye  will  amend.  But  here  I  dread,  as 
Paul  saith,  2  Cor.  iv.,  that  the  God  of  this  world,  who  is 
called  mammon,  hath  cast  his  powder  before  your  eyes,  and 
blinded  your  spiritual  sight,  that  it  may  not  know  the  gos- 
pel, to  the  true  understanding.  Each  corruptible  work,  or 
each  work  that  is  rotten  in  the  root,  shall  fail  in  the  end. 
And  he  that  is  founder  of  such  ungrounded  work  shall  fail, 
and  be  worth  to  nought  therewith  in  the  last  days.  God 
never  planted  these  new  sects  in  either  of  his  laws,  neither 
approved  such  manner  of  life;  for  Christ  in  his  living 
pulled  them  up  by  the  roots  that  were  in  his  days,  as 
essenes,  sadducees,  and  pharisees,  and  condemned  their 
ordinances.  Each  plant,  saith  Christ,  Matt,  xv,,  which  my 
Father  of  heaven  hath  not  planted,  shall  be  rent  up  utterly, 
the  roots  and  all. 

The  first  reason  is.  These  sects  are  dead  from  the  world, 
as  they  say  in  word.     St.  Paul  teaches  in  his  epistle  to  the 
Colossians,  Ye  that  are  dead  from  the  manners  of  this  world, 
*  Langland  thus  describes  a  convent  of  the  preaching  friars: — 

When  I  came  to  the  court  I  gaped  about, 

Such  a  bild  bold*  ybuilt  upon  earth  high,  {*Grandseat.) 

Saw  I  not  for  certain,  since  a  long  time. 

I  thought  upon  that  house,  and  earnest  thereon  looked, 

How  the  pillars  were  pointed  and  pulchedt  full  clean,  {\ Beautified.) 

And  quaintly  ycarved  with  curious  knots, 

With  windows  well  wrought,  wide  up  aloft. 
He  then  minutely  describes  the  expensive  ornaments  he  beheld,  and 
the  grandeur  of  the  buildings,  and  proceeds  thus : — 

I  saw  halls  full  high,  and  houses  full  noble, 

Chambers  with  chimneys,  and  chapels  gay, 

And  kitchens  for  a  high  king  in  castles  to  hold. 

And  the  dortourt  ydight  with  doors  full  strong,       (j  Dormitory.) 

And  all  strong  walls,  stern  upon  height, 

With  gay  garites  and  great,  and  each  hole  yglazed, 

And  other  houses,  enough  to  harbour  the  queen. 

And  yet  these  builders  will  beg  a  bag  full  of  wheat. 

Of  a  pure  poor  man,  that  can  scarcely  pay 

Half  his  rent  in  a  year,  and  half  is  behind ! 
34* 


158  The  Lantern  of  Light. 

your  life  is  hid  with  Christ  in  God ;  and  therefore  mortify 
or  make  dead  your  members  that  are  upon  earth,  which  are 
fornication,  foul  desires,  with  corrupt  liking  of  fleshly  lusts, 
and  foul  covetousness  of  your  heart,  and  avarice  of  greedy 
gathering.  For  of  these  cometh  the  wrath  of  God  upon 
the  sons  of  misbelief.  If  ye  sects  forsake  this  lore,  the 
wrath  of  God  shall  soon  assail  you. 

The  second  reason  against  such  building  is,  that  business 
about  such  costly  buildings,  with  manifold  worldly  occupa- 
tion to  repair  and  hold  them  up,  brings  in  negligence  of 
good  manners,  quenching  virtues  and  good  qualities.  Ber- 
nard saith,  "  I  see  what  may  not  be  seen  without  great  sor- 
row. Some  men  after  they  have  entered  into  the  knight- 
hood of  Christ,  that  is  to  forsake  this  world,  and  willingly 
endure  painful  living,  often  drown  themselves  in  earthly 
covetousness,  and  are  employed  with  worldly  deeds,  in  great 
business.  They  rear  up  houses,  but  they  are  negligent  in 
good  qualities.  What  profit  is  it  to  have  high  temples,  and 
their  houses  gilded  Avith  gold,  when  the  Spirit  of  God  is 
"wanting?  God  hath  no  delight  in  such  wretched,  sinful 
sects.  But  God  willeth  that  your  temples,  which  are  your 
own  souls,  be  honoured  with  holy  virtues,  and  continue  to 
the  end  in  good  works."* 

The  third  reason  is  mighty  and  strong,  it  springs  with 
the  others  from  God's  law.  That  such  as  part  themselves 
from  the  common  life  of  other  men,  should  always  be  in 
this  way,  as  strangers  that  are  far  from  home,  and  pilgrims 
in  their  pilgrimage.  As  Paul  speaks  to  the  Hebrews,  xiii., 
We  have  here  no  dwelling  place,  but  we  seek  that  which  is 
to  come. — How  dare  these  men,  for  shame,  with  poor  men's 
goods,  and  pillage  of  lords,  defend  their  foul  apostasy 
against  their  God  and  holy  saints,  and  tell  ignorant  people 
by  words  of  hypocrisy  that  they  do  thus  to  God's  worship.f 

*  The  principal  architects  and  superintendents  of  buildings  in  the 
middle  ages,  were  monks. 

t  Langland  represents  a  friar  urging  a  layman  to  give  him  money: 

We  have  forsaken  the  world  and  in  woe  live, 

And  in  poverty  pray  for  rII  our  pertaincrs 

That  give  us  any  good,  God  to  honour, 

Either  bell,  either  book,  or  bread  for  our  food, 

Or  cattels,  or  cloth  to  cover  our  bones, 

Money,  or  money-worth,  their  meed  is  in  heaven  I 

For  we  build  a  burrough,  a  broad  and  a  large; 

A  church  and  a  chapter-liouse,  with  chambers  aloft, 

Witli  wide  windows  y  wrought,  and  walls  well  high  - — 

And  migbtest  thou  amend  us  with  money  of  thine  own, 


Of  the  Material  Church.  159 

The  fourth  reason  is  this,  God's  law  chargeth  to  love  thy 
neighbour  as  thyself.  But  this  love  is  best  made  known 
by  good  example  in  word  and  deed.  In  what  may  these 
sects  profit  that  here  reverse  Christ's  rule,  and  give  evil  ex- 
ample to  their  neighbours  in  pride  and  covetousness,  and 
show  themselves  richest  and  most  worldly,  in  meat,  clothes, 
and  curious  building.  Bernard  forbids  this,  saying,  "  Lowly 
houses  and  poor  restrain  covetousness,  and  we  ought  rather 
to  marvel  at  the  sight  of  heaven,  than  at  the  sight  of  build- 
ings of  man's  handiwork.  Much  more  should  we  marvel 
at  the  great  works  of  God,  than  at  the  works  of  mortal  men 
that  endure  but  for  a  time." 

All  holy  saints  agree  that  our  material  churches,  which 
are  for  parishioners  when  they  come  together,  shall  be  made 
with  virtuous  means  and  in  an  honest  measure.  But  it 
must  be  avoided  that  in  this  church  there  be  show  or  pride, 
or  passing  over  the  bounds  of  poverty,  either  in  the  building 
or  in  the  ornaments.  And  diligently  this  must  be  marked, 
that  they  avoid  vain  glory  of  this  world,  and  glorify  the 
cross  of  God.  But  this  word  of  Christ's  cross  is  folly  to 
them  that  shall  be  damned.  Paul  commends  the  coming 
of  Christ  and  his  humbling  in  his  manhood.  Ye  ought  to 
know  the  grace  of  our  Lord  Jesus  Christ;  for  when  he  was 
rich  in  all  things,  he  was  made  poor  as  man  for  you,  that  ye 
should  be  rich  in  spiritual  things  through  this  virtuous  need 
of  Christ.  Christ  who  blameth  all  vicious  means  in  the 
service  of  his  people,  will  not  authorize  it  to  himself  or  in 
his  house,  as  saith  Matthew  xxiv.  Mark  xiii.  and  Luke  xxi. 
Christ  wept  over  the  city,  for  man's  building  stood  full 
strong,  but  body  and  soul,  which  he  made  to  be  his  own 
dwelling  place,  were  fallen  from  keeping  of  his  law,  into 
sin.  Christ  said.  Wo  to  you  scribes  and  pharisees,  that 
cleanse  all  that  is  outward,  but  within  ye  are  replete  with 
ravening  and  uncleanness.  Ye  build  the  tombs  of  holy  pro- 
phets, and  wonderfully  honour  their  graves ;  but  ye  follow 
your  father's  footsteps  in  pursuing  of  righteous  blood.  And 
these  sects  do  the  same,  but  with  more  malice  in  word  and 
deed.  How  shall  ye  flee  the  judgment  of  hell?  Thus  saith 
our  Lord  Jesus  Christ.  Whereto  make  ye  shrines  for  saints, 
and  yet  ye  draw,  hang,  and  burn  them  that  hold  the  way  of 

Thou  couldest  kneel  before  Christ  in  compass  of  g-old, 
In  the  wide  window  westward,  well  nigh  in  the  middle; 
And  St.  Francis  himself  sliall  fold  thee  in  his  cope, 
And  present  thee  to  the  Trinity,  and  pray  for  thy  sin. 
See  the  extract  from  Chaucer,  WicklifF,  p.  76. 


160  The  Lantern  of  Light. 

Christ,  and  follow  after  his  holy  saints;  and  though  this 
appear  not  in  outward  deed,  ye  do  this  slaughter  in  word 
and  will.  As  pharisees,  with  priests,  in  the  third  hour, 
forejudged  our  Lord  with  their  tongues,  and  afterwards 
knights  at  the  sixth  hour  hanged  his  body  upon  the  cross ; 
so  these  sects  go  before  to  smite  the  people  with  their 
tongues,  and  afterwards  knights  of  Herod's  house,  are  full 
ready  to  make  an  end.*  But  stint  thou  not,  though  thou 
art  slandered,  if  thou  live  just  life;  to  mend  this  put  to  thy 
hand,  and  think  on  Christ's  reward.  Matt.  x.  Who  that 
hath  lost  his  life  for  me,  and  for  the  gospel,  he  shall  make 
his  soul  safe  into  the  bliss  of  heaven. 


CHAPTER  VIII. 

Of  good  and  evil  coming  to  the  Material  Church. 

We  shall  now  speak  of  two  divers  pa^.es  that  come  to- 
gether to  this  church,  both  of  good  and  evil.  First  we  take 
for  our  ground  where  Christ  speaketh  in  parable  to  his  own 
disciples,  Matt,  xiii.;  The  kingdom  of  heaven  is  like  to  a 
net  that  is  sent  into  the  sea,  and  gathereth  together  of  all 
kinds  of  fishes.  When  this  net  was  full  of  fishes,  the 
fishers  drew  it  to  the  land,  and  they,  sitting  beside  the  sea 
brink,  chose  the  good  into  their  vessels,  the  evil  they  sent 
out,  and  cast  them  again  into  the  sea.  The  second  church 
here  on  earth  is  like  to  a  net  sent  into  the  sea  of  this  world. •[ — 
The  fishes  that  swim  in  this  sea,  are  all  the  people  that 
live  in  this  world,  both  good  and  evil,  of  every  degree,  of 
each  state,  temporal  or  spiritual.  And  as  the  great  fishes 
eat  the  small,  so  mighty  rich  men  of  this  world  devour  the 
poor. — And  thus  saith  God  by  the  prophet  Habakkuk.  The 
prophet  seeing  in  his  spirit  how  rich  men  waste  the  poor 
needy,  he  maketh  mourning  to  his  God ;  Lord,  shalt  thou 
suffer  men  to  be  made  as  fishes  that  swim  in  the  sea,  &c. 
But  for  that  fishes  dread  not  the  hideous  waves,  whether 
they  rise  high  or  fall  low,  in  this  place  they  shall  betoken 
true  belief  of  man's  heart.  Christ  in  the  gospel,  Luke  xi., 
stirreth  us  to  prayer,  saying.  Which  of  you  being  asked 

*  The  usual  course  of  proceeding  against  the  Lollards,  was  that 
afler  being  examined  by  the  ecclesiastics,  and  sentence  pronounced 
against  tliem,  they  were  delivered  to  the  secular  or  civil  power,  and 
burned  alive. 

t  The  author  then  gives  an  allegorical  exposition  of  the  parable. 


Of  the  Material  Church,  161 

of  his  son,  My  father,  give  me  a  fish,  shall  he  for  this  fish 
give  him  an  adder?  Nay,  plainly,  Chrysostom  saith  upon 
this  text,  that  this  fish  is  man's  faith;  and  after  this  we 
should  pray  to  our  Father  that  is  in  heaven,  that  he  will 
stablish  us  in  true  belief,  and  in  the  articles  that  belong 
thereto;  for  then  we  shall  be  well  disposed,  in  the  waters 
of  tribulation,  to  do  and  to  suffer  as  pleases  God,  lively 
joying  for  this  belief;  and  though  there  seem  peril  of  death, 
our  conscience  shall  not  abash.  For  succour  is  kept  for 
all  the  faithful,  in  the  treasure  of  Christ's  passion. 

The  fishers  that  draw  this  net,  are  angels  sent  before 
the  doom,  that  shall  rightly  do  God's  message,  and  bring  all 
folks  before  God  Almighty,  as  is  written,  Joel  iii.,  (12 — 14,) 
and  there  shall  he  make  with  them  a  righteous  reckoning 
upon  his  people  Israel,  that  is  his  own  heritage.  And  then 
shall  Christ,  with  his  saints,  part  the  evil  from  the  good. 
Christ  chooseth  the  good  of  his  church  into  the  vessel  of 
bliss,  but  the  evil  they  cast  out  into  the  furnace  of  fire; 
there  shall  be  weeping  and  gnashing  of  teeth. 


CHAPTER  IX. 
Of  discretion  to  knoiv  the  good  from  the  evil. 

None  may  discern  these  two  parties  verily  from  each 
other,  wandering  in  this  second  church,  for  their  likeness, 
and  that  they  have  in  common  many  heavenly  things.  For 
our  Lord  hath  in  his  church,  labourers  about  his  vineyard, 
fasters,  prayers,  and  wakers:  alms  doers  are  in  this  church, 
with  preachers,  and  readers  of  lessons,  and  singers  also,  with 
ministers  of  sacraments,  with  studiers  in  God's  law,  and  men 
that  make  love  days.*  And  the  like  servants  hath  the  fiend  in 
the  third  church,  but  they  do  their  service  in  a  strange  man- 
ner. Nevertheless  they  are  hard  to  know,  therefore  we  shall 
mark  how  wonderfully  they  vary  in  these  aforesaid  condi- 
tions. 

Fasters  in  Christ's  church  abstain  from  lusts,  to  abate 
their  rebel  flesh,  and  keep  their  bodies  clean,  and  subject  to 
their  soul.  The  soul  is  not  a  debtor  to  follow  the  life  after 
the  flesh,  but  on  contrariwise,  the  flesh  must  needs  be  morti- 
fied ;  and  when  thou  leavest  foul  desires  then  is  thy  flesh  mor- 
tified. This  is  the  deed  that  we  shall  do,  this,  is  the  office  of 
our  warfare.  But  fasters  in  the  fiend's  church  fast  for  un- 
*  Times  appointed  for  the  settlement  of  differences. 


162  The  Lantern  of  Light. 

grounded  cause ;  some  fast  for  hypocrisy,  and  show  them- 
selves sorrowful  to  the  people.  Such  Christ  blameth,  and 
calleth  them  sorrowful  hypocrites,  Matt,  vi.,  For  of  the  vain 
praises  of  man's  mouth,  they  have  received  all  their  reward. 
Some  deny  themselves  both  meat  and  drink,  to  spare  their 
purse;  and  Gregory  saith,  this  fasting  is  for  their  satchel 
and  not  for  God!  And  this  is  to  pain  our  flesh,  and  lose 
our  reward,  as  the  wise  man  saith,  Ecclesiasticus  vi.  Some 
fast  for  a  medicine,  to  get  them  bodily  health,  neither  for 
God,  nor  for  the  soul,  but  to  cleanse  their  beauty.  St.  Je- 
rome blames  this  fasting.  "  Abstinence  of  body  is  holiness 
to  God  when  the  mind  fasteth  from  vices.  What  profits  it 
to  tear  the  body  with  hunger,  when  the  mind  within  swells 
with  pride?  What  fasting  is  this  to  withdraw  food,  and  to 
rage  in  envy  or  foul  hastiness?"  God  saith  by  the  prophet 
Isaiah  Iviii.,  When  ye  fast  ye  make  strife  and  debates  among 
yourselves ;  this  is  not  the  fasting  that  I  choose,  saith  the 
Lord  God.  The  fiend  neither  eateth  nor  drinketh,  neither 
is  wrapped  in  clothes,  yet  he  shall  be  ever  in  pain,  for  he 
lacketh  charity.  This  then  is  an  evidence  that  all  such 
reckless  fasters  are  members  of  the  fiend's  church  in  fol- 
lowing their  father. 

Prayers'^  that  are  in  Christ's  church  pray  with  devotion, 
with  all  the  strength  of  their  hearts,  and  their  mouths  ac- 
cordingly. Freshly  bringing  to  their  minds  the  kindness 
of  God ;  how  he  hath  ruled  them  in  this  life,  and  kept  them 
from  mischief,  as  though  he  had  no  more  than  one :  so  he 
saveth  all  them  that  love  him.  Then  they  think  on  their 
foul  sins,  and  feel  that  they  have  done  both  wittingly  and 
wilfully  against  God's  will.  They  have  been  careless  in 
God's  service,  and  that  grieves  them  sorely.  And  when 
they  think  on  this  world,  how  it  passes  suddenly,  and  of 
the  torment  in  hell  that  damned  souls  shall  suffer,  and  on 
the  bhss  that  God  hath  ordained  for  his  true  servants,  they 
find  a  well  that  springeth  from  the  heart,  and  runs  forth 
from  their  eyes  by  many  warm  streams.  But  prayers*  in 
the  fiend's  church  make  much  noise,  mumbling  with  their 
lips.  As  Christ  saith,  Matt,  xv.,  This  people  worship  me 
with  their  lips,  but  their  heart  is  far  from  me.  When  thy 
body  is  in  the  church,  but  thy  heart  in  the  world,  or  cum- 
bered with  unclean  thoughts,  and  with  vain  fantasies,  and 
thy  tongue  in  minstrelsy  or  foolish  jangling,  and  thy  wits 
overset  with  worldly  cares,  art  not  thou  then  wretchedly 
divided  in  thyself?  St.  James  saith,  Suppose  not,  vain 
*  Those  that  pray. 


To  know  the  good  from  the  evil.  163 

man,  that  he  may  take  any  thing  of  the  Lord  that  sufTereth 
his  heart  to  sleep  in  sin.  And  God  saith  to  wicked  livers, 
Isaiah  i.,  When  ye  have  multiplied  your  prayers,  I  shall 
not  hear  you  graciously.  Christ  saith.  Matt,  xxiii.,  Wo  to 
you,  scribes  and  pharisees,  hypocrites,  that  eat  the  houses 
of  widows  by  your  long  prayers ;  for  this  ye  shall  have 
the  larger  judgment.  Upon  this  saith  Chrysostom,  "  The 
sleights  or  wiles  of  hypocrites,  women  may  not  easily 
know ;  and  because  of  their  religion  they  will  soon  bow  to 
them;  for  they  are  tender,  and  wave  about  as  the  wind." 
These  flattering  glosers  most  haunt  widows'  houses.  Christ 
wisheth  them  wo,  and  warneth  priests  that  they  forsake  this 
sinful  manner.  For  it  is  too  cursed  a  deed  to  hide  sin  under 
a  painted  religion,  and  to  clothe  wickedness  in  hypocrisy, 
till  it  is  believed  for  very  pity ;  and  in  the  armour  of  Jesus 
Christ.  They  do  the  fiend's  work  of  hell  when  they  enlarge 
their  long  prayers  as  nets  that  are  spread  abroad,  and  with 
craft  they  catch  away  the  goods  of  these  simple  widows. 
These  widows  we  shall  understand  both  for  women  and  for 
men  that  want  wisdom  of  Jesus  Christ,  who  is  the  spouse 
of  man's  soul.  For  Jesus  Christ  no  where  delights  but  in 
them  that  love  his  law. 

Wakers  that  are  in  Christ's  church,  wake  in  virtue  and 
devout  prayer,  and  avoid  all  devices;  for  they  will  not  be 
negligent,  but  keep  awake  their  inward  eye,  which  faithfully 
sees  the  works  of  God,  and  then  rises  up,  as  St.  Paul  saith, 
a  new  man  formed  after  God,  and  serves  him  in  righteous- 
ness, truth,  and  holiness.  This  is  waking  to  God's  worship 
and  their  own  salvation,  and  profits  their  fellow  Christian. 
For  St.  Paul  means,  this  work  chases  the  fiend,  so  that  he 
flees  from  all  such  wakers,  and  has  no  power  to  hurt  body 
or  soul.  Certainly  the  thought  foreknown  turns  away  the 
mind  from  sin,  and  great  infirmity  makes  a  sober  soul. 

But  wakers  in  the  fiend's  church  use  a  fleshly  watch,  for 
they  are  ever  slumbering.  When  any  good  deed  is'  to  be 
done,  they  are  overcome  with  the  dead  sleep  that  brings 
them  to  mischief,  as  the  wise  man  saith,  Proverbs  vi. 
Napping,  slumbering,  and  dead  sleep  are  the  fiend's  officers. 
Men  nap  when  they  consent  to  do  the  fiend's  stirring. 
When  they  work  openly  what  the  fiend  desires,  in  the  sight 
of  the  world,  they  are  slumbering.  But  when  they  main- 
tain boldly  whatever  they  do  amiss,  then  they  are  in  dead 
sleep,  and  wake  in  their  sins,  changing  night  into  day. 

Alms  doers  in  Christ's  church,  relieve  in  due  time,  with 


164  The  Lantern  of  Light, 

their  plenty,  them  that  suffer  need,  as  St.  Paul  saith, 
2  Cor.  viii..  Look  that  your  abundance  fulfil  the  need  of 
others;  for  ye,  thus  doing,  shall  receive  the  blessing  of 
God;  as  Psalm  xli..  Blessed  be  he  that  taketh  heed  on  the 
needy  and  poor.  In  four  things  God's  servants  meedfully 
do  their  alms.  I.  They  seek  God's  will,  and  do  it  to  his 
worship.  2.  Of  true  gotten  goods,  clearly  in  their  con- 
science. 3.  That  they  know  their  brother  lives  a  gracious 
life.     4.  That  he  suffers  need  without  any  feigning. 

But  alms  doers  in  the  fiend's  church  feed  many  wretches, 
as  strong  stiff  beggars,  and  strikers  over  the  land,  and 
groaners  without  cause,  that  need  not  their  goods.  Yea, 
to  minstrels,  to  jugglers,  and  other  vain  japers,  they  deal 
largely  their  goods  and  call  it  alms.  But  true  men  say 
goods  are  thus  dispended  all  amiss.  And  if  they  do  any 
thing  as  need  is,  presently  they  seek  vain  glory,  and  lose 
all  their  reward.  St.  Isidore  saith,  "  When  the  poor  man 
is  fed  because  of  vain  glory,  then  the  work  of  mercy  is 
turned  into  sin."  When  thine  intent  is  not  well  ruled, 
thou  gettest  no  reward,  whatsoever  thou  do. 

Preachers  that  are  in  Christ's  church,  come  freely  among 
the  people,  as  Christ  came  from  heaven,  and  gave  this 
charge  to  his  disciples.  Matt,  x..  Freely  ye  have  your 
wisdom,  freely  give  it  again.  And  these  preachers  preach 
truly  to  edify  the  people  in  virtue,  as  Christ  commanded  his 
disciples,  Mark  xvi..  Going  forth  into  all  the  world,  preach 
ye  the  gospel  to  each  creature,  that  is  to  each  man. 

And  they  live  virtuously  themselves,  according  to  their 
preaching,  to  strengthen  their  holy  words  by  the  spirit  of 
life,  when  they  give  a  true  example,  according  to  their 
saying.  And  this  is  the  teaching  of  Jesus  Christ,  Matt,  v.. 
Look  that  your  light  so  shine  before  men  of  this  world, 
that  they  may  see  your  good  works,  and  glorify  not  you,  but 
your  Father  that  is  in  heaven,  of  whom  cometh  all  your  grace. 

But  preachers  in  the  fiend's  church,  preach  under  pre- 
tence, to  take  gifts.  And  they  preach  chronicles  with 
dreamings,  and  many  helpless  tales  that  are  of  no  avail. 
They  clout  falsehood  to  the  truth  with  much  ungrounded 
matter,  hindering  the  people  from  true  belief.  And  these 
preachers  waver  about  in  many  fleshly  lusts,  as  Jude  saith. 
These  are  spots,  feasting  and  feeding  themselves  without 
any  dread,  worshipping  the  persons  of  men  for  gain.* 

*  The  like  complaints  were  made  of  the  Romish  priests  who  out- 
wardly  conformed  to  the  Reformation,  in  the  reign  of  Edward  VI. 


To  know  the  good  from  the  evil.  165 

Readers  in  Christ's  church  read  holy  lessons,  and  attend 
to  their  reading  with  devotion:  as  Jerome  saith,  "  So  read 
thou  holy  writ,  that  thou  ever  have  mind  that  the  words 
thou  readest  are  God's  blessed  law,  who  commanded  it  not 
only  to  be  read,  but  also  that  the  readers  should  keep  it  in 
their  works.  What  profit  is  it  to  read  things  to  be  done, 
and  not  fulfil  them  in  deed?  As  a  clean  mirror  of  life,  the 
lesson  of  holy  writ  is  to  be  had,  that  all  which  is  good  may 
be  made  better,  and  that  which  is  evil  may  be  amended." 
And  these  readers  read  diligently  that  which  is  treatable,  and 
openly,  without  interruption,  without  corrupting,  or  passing 
over  letter,  word,  or  syllable,  and  do  all  things  in  order. 

But  readers  in  the  fiend's  church  jangle  their  lesson,  as 
jays  chatter  in  the  cage,  and  wot  not  what  they  mean  ; 
striving  for  nought  of  rules  of  their  ordinal*  and  many  vain 
questions.  And  if  they  understand  the  lesson  when  it  is 
read,  or  any  part  of  God's  law  when  it  is  declared,  soon 
they  tread  it  under  foot  in  their  works.  God  saith  by  Je- 
remiah (xlviii.)  to  these  vain  readers.  Cursed  be  he  that 
doeth  the  work  of  God  fraudulently,  that  is  to  say,  falsely, 
or  deceivably.  And  Gregory  saith,  "  Only  that  man  doeth 
no  fraud  in  God's  service,  who  waketh  in  study  of  good 
deeds,  and  neither  boweth  to  reward  of  bodily  things,  nor 
seeketh  the  word  of  man's  praising,  neither  looketh  after 
favour  of  foolish  judgment." 

Singers  in  Christ's  church  are  they  that  sing  heavenly 
songs,  and  with  their  sweet  melody  please  God.  As  Paul 
saith.  Col.  iii..  Suffer  ye  the  word  of  God  to  dwell  plen- 
teously  among  you  in  all  manner  of  heavenly  wisdom,  in- 
creasing you  in  virtue,  teaching  and  admonishing  yourselves 
in  psalms  and  hymns,  and  spiritual  songs,  singing  in  grace 
with  fervent  devotion  in  your  hearts  to  your  God.  And 
whatever  ye  shall  do  in  word  or  in  work,  do  ye  that  perfectly 
in  the  name  of  our  Lord  Jesus  Christ,  yielding  thanks  to 
the  Father  by  that  same  Jesus  Christ.  He  that  is  occupied 
in  heavenly  desires,  though  his  tongue  be  still  and  make 
no  noise,  he  sings  a  song,  as  St.  Augustine  saith,  that  God 
liketh  best. 

But  singers  in  the  fiend's  church  break  curious  notes. 
And  that  is  but  a  puff  of  wind,  as  saith  St.  Bernard  wisely, 
"  To  please  the  people  with  their  voice  and  to  fill  their  ears 
with  vain  din."  But  St.  Gregory  saith,  according  with  St. 
Bernard,  "  When  fair  and  glosing  voice  is  sought,  perfect 
*  The  Romish  service  book,  which  was  very  complicated. 

WICK.  DIS.  35 


166  TTie  Lantern  of  Light. 

life  is  forsaken,  and  the  people  are  led  into  sin ;"  as  God 
saith  by  his  prophet  Ezekiel  (xxxiii.  31,  32.)  And  again 
by  Amos  v..  Do  thou  away  from  me  the  pride  of  thy 
chanting,  and  I  shall  not  hear  the  songs  of  thy  harp. 
What  may  this  mean  that  priests  in  the  churches  give 
themselves  so  much  to  song,  and  so  little  to  preaching? 
In  few  places  or  none  of  the  New  Testament  shall  we 
ground  this  manner  of  song,  neither  among  our  doctors. 
But  they  are  often  charged  to  preach  under  great  pain, 
and  always  that  they  do  what  they  may  that  the  people  be 
truly  taught  to  lead  a  sober  life.  Therefore  Gregory  smote 
them  with  a  curse  that  busied  themselves  in  the  court  of 
Rome  about  such  feigned  singing,  whereby  the  office  of 
preaching  was  hindered. 

Ministers  of  sacraments  that  are  in  Christ's  church,  be- 
think them  how  these  sacraments  come  of  Christ  and  of  his 
holy  passion,  taken  of  his  blessed  body  for  treasure  of 
his  church,  and  they  are  salve  and  medicine  for  all  those 
sick  members  that  will  show  their  sores  to  God's  priests  of 
wise  discretion,  and  use  these  sacraments  in  their  kind.  As 
St.  Paul  teaches,  1  Cor.  v.,  Christ  is  offered  our  Passover, 
that  nourisheth  us  with  his  sacraments,  and  therefore  let 
us  rejoice  in  this  spiritual  food,  not  in  anger,  and  malice, 
and  wickedness;  but  in  the  fair,  pure,  bread  of  holiness 
and  of  truth.  These  two  virtues  teach  us  to  cleanse  body 
and  soul,  whether  we  give  or  take  these  sacraments.* 

But  ministers  that  are  in  the  fiend's  church,  minister 
these  sacraments,  and  treat  them  unworthily,  and  all  such, 
both  learned  and  ignorant,  are  in  spirit  children  of  Judas. 
Thus  it  is  with  the  fiend's  children  when  they  receive  the 
sacraments ;  they  go  to  them  unworthily,  and  so  to  their 
damnation — some  there  are,  as  Simon's  heirs,  that  sell 
these  sacraments;  and  some  are  ready  with  their  money, 
as  chapmen  in  a  fair,  to  buy  of  these  merchants,  merit,  as 
they  suppose.  But  both  the  buyers  and  the  sellers  merit 
endless  pain.  Some  make  letters  for  the  more  subtle  hy- 
pocrisy to  sell  all  their  suffrages ;+  wherever  they  find 
chapmen  that  will  pay  largely,  then  is  the  bargain  made. 
How  study  these  limbs  of  the  fiend  in  the  deeds  of  the 
apostles,  where  such  merchandise  is  condemned,  as  it  is 
said   of  Simon  Magus,  Acts  viii.?     These  that  we  have 

*The  seven  sacraments  of  the  church  of  Rome  are  then  specified. 
t  Prayers.     The  writer  enlarges  on  the  sale  of  the  sacraments  in 
the  church  of  Rome. 


To  know  the  good  from  the  evil.  167 

marked  are  Simon's  heirs,  for  they  think  when  they  have 
money  to  grant  the  people  these  spiritual  gifts.  But  Peter 
blamed  this  man,  and  gave  a  rule  that  ever  shall  last,  that 
curses  and  condemns  both  the  givers  and  the  takers.  Judas 
made  a  covenant  with  the  Jews  and  sold  his  master,  Jesus 
Christ,  whose  death  is  our  redemption;  but  therefore  his 
name  is,  cursed  Judas;  but  his  children  do  much  worse  in 
selling  the  sacraments,  and  for  less  price,  that  are  not  mor- 
tal, and  may  not  suffer.  Neither  any  profits  come  of  such 
sale,  but  vengeance  here  and  elsewhere.  Alas !  when  will 
these  wretches  beware? 

Studiers  in  Christ's  church,  study  day  and  night,  in  the 
law  of  the  Lord,  as  the  prophet  said.  Psalm  i..  Well  is  it 
with  him  that  so  may  study  to  find  these  precious  fruits,  to 
make  fair  their  own  soul  with  flowers  of  holy  writ.  Then 
Christ  will  take  his  resting  place  in  the  chamber  of  their 
conscience.  St.  Jerome  counsels  in  his  prologue  upon  the 
Bible,  "  I  pray  thee,  brother,  that  thou  have  thy  study  in  thy 
mind,  among  the  lessons  that  are  in  holy  writ;  busy  thee 
nothing  else  to  know,  nothing  else  to  seek.  Set  thine 
heart  in  holy  study,  and  pursue  after  with  all  thy  strength, 
and  thou  shalt  in  short  while  find  it  more  sweet  than  the 
honeycomb." 

But  studiers  in  the  fiend's  church  study  in  their  made  laws, 
all  for  riches,  and  for  pride,  and  for  their  worldly  worship. 
Yea,  so  far  that  scarcely  any  man  is  found  who  abideth 
with  God's  law  clear  without  meddling,  but  draweth  him 
to  man's  law,  for  that  savours  of  gain,  and  there  they  study 
earnestly  and  sorely.  But  at  their  last  end  this  shall  be  their 
payment,  as  God  saith  by  his  prophet  Jeremiah,  Cursed 
must  that  man  be  that  setteth  his  faith  in  man,  and  suffereth 
his  heart  to  go  away  from  his  Lord  God,  &c.  (xvii.  5,  6.) 

Such  men  slander  Christ,  who  is  both  God  and  man, 
and  hath  both  hallowed  his  laws  with  his  precious  death, 
and  hath  put  in  them  the  spirit  of  life  by  the  quickening 
of  his  blood,  to  rear  souls  from  death,  and  bring  them  again 
to  life.  Christ  saith,  John  xi..  Whoso  believeth  in  me,  yea, 
though  he  be  dead  he  shall  live  again,  both  in  grace  and 
in  glory.  But  it  is  not  in  man's  law,  that  may  give  this 
power.  Then  is  this  foul  slander  of  them  that  study  in 
man's  law  as  if  it  were  the  better,  and  therefore  such  fro- 
ward  thoughts  part  their  souls  from  God.  Of  all  these 
Jeremiah  speaks,  vi.  (13 — 15.) 

Peacemakers  in  Christ's  church  move  men  to  the  rest 


168  The  Lantern  of  Light. 

that  Christ  promised  to  his  disciples  when  he  was  here 
among  them,  John  xiv.,  My  peace  I  give  you,  my  peace  I 
leave  with  you.  His  peace  he  left  with  us  when  he  went 
to  heaven.  His  peace  he  shall  give  us  in  the  world's  end. 
His  peace  he  gave  to  us,  to  help  us  in  this  world.  His 
peace  he  shall  grant  to  us,  to  solace  us  in  bliss.  He  hath 
left  us  his  peace  to  be  our  trusty  clothing,  for  if  we  are 
clad  therein  we  shall  overcome  our  enemies.  He  shall 
grant  us  his  peace,  and  then  we  shall  be  sure  to  reign, 
world  without  end,  without  any  enemies.  He  hath  left 
us  his  peace  that  we  deem  not  falsely  of  our  neighbours 
beside  us,  of  things  that  are  uncertain.  He  shall  give  to  us 
peace,  when  he  shall  make  known  the  hidden  thoughts  of 
man's  heart;  and  then  shall  be  praising  of  every  man  to 
God,  after  he  hath  discerned.  Christ  hath  left  among  us 
peace,  that  we  should  love  together,  hating  sin  and  loving 
virtue,  for  thus  he  loved  us.  For  there  is  no  charity  unless 
sin  be  hated  and  plucked  up  by  the  roots  in  us  and  all 
others.  Then  Christ  shall  give  us  full  peace  when  we  may 
never  be  at  discord.     Thus  saith  St.  Augustine. 

Now  ground  we  upon  this  in  our  minds  that  these  peace- 
makers, for  that  they  would  have  this  peace  among  them, 
stand  armed  at  all  pieces,  for  dread  of  their  enemies,  in 
the  armour  of  Jesus  Christ,  that  Paul  teaches,  Eph.  vi.  Six 
armours  the  apostle  rehearses  that  arm  the  soul,  five  to  de- 
fend, the  sixth  to  assail.  1.  A  girdle  of  chastity,  (truth,) 
and  thereby  we  may  know  that  Paul  speaks  of  the  know- 
ledge  of  the  soul,  and  leaves  bodily  armour.  Take  up  this 
girdle,  that  ye  may  stand  perfect  in  the  peace  of  your  soul, 
against  all  fleshly  stirrings.  2.  An  habergeon  of  right- 
eousness is  the  second  armour,  that  is  thick  mailed,  for 
falsehood  should  not  enter  to  grieve  God  or  man,  or  dis- 
turb this  true  peace.  3.  Leg  harness,  or  showing  of  af- 
fections in  the  gospel  of  Jesus  Christ,  and  then  they  are 
disposed  to  make  peace  among  men.  Not  as  the  world 
asketh,  but  that  they  stand  perfectly  in  all  adversity,  with 
Christ  and  his  gospel  to  the  death  day.  4.  A  shield  of 
faith.  In  this  they  shall  quench  all  the  fiend's  burning 
darts,  that  are  his  temptations.  Then  may  no  deadly  blow 
steal  upon  that  man  who  hath  the  shield  of  true  belief 
hanging  on  his  heart.  5.  A  helm  of  health,*  which  is 
called  trusty  hope;  for  it  bears  off  the  strokes  the  fiend 
throws  at  man's  soul,  with  pitiless  gins;t  the  one  is 
*  Helmet  of  salvation.  t  Engines. 


To  know  the  good  from  the  evil.  169 

obstination  or  hardness  of  heart,  the  other  is  desperation 
or  wanhope.*  But  whoso  hath  the  helm  of  hope,  though 
strokes  Hght  on  him,  they  shall  in  no  wise  burst  his  head- 
piece or  sink  into  his  soul.  Therefore  he  liveth  peaceably 
in  hope  of  God's  mercy.  6.  Ts  the  sword  of  the  Spirit,  that 
is  God's  word.  With  this  sword  Jesus  Christ  assailed  the 
fiend  of  hell,  when  Christ  said.  Go,  Satan;  and  he  fled 
away.  For  this  sword  is  full  sharp,  and  biteth  on  both 
sides ;  it  parteth  at  a  stroke  the  soul  from  the  body ;  and  it 
parteth  in  this  life  virtue  from  sin;  and  it  shall  part  at 
doomsday  the  good  from  the  evil.  God  give  us  grace  to 
take  this  sword,  for  all  that  take  up  this  sword,  and  stand 
in  this  armour,  Christ  our  Captain  blesseth  them,  and  call- 
eth  them  his  children.  Matt.  v.  Blessed  are  the  peace- 
makers, for  they  shall  be  called  the  sons  of  God.  And 
Christ  saith.  Love  ye  your  enemies ;  do  ye  well  to  them  that 
hate  you,  and  pray  for  your  pursuers  and  your  slanderers ; 
that  ye  may  be  the  sons  of  your  Father  that  is  in  heaven. 
But  peace-makers  in  the  fiend's  church  confederate  toge- 
ther in  a  false  peace,  after  the  manner  of  this  world.  This 
Christ's  gospel  condemns.  Matt,  x.,  Luke  xii.,  where  he 
saith,  I  come  not  to  maintain  vicious  peace.  And  this,  sin- 
ful wretches  throw  under  feet.  Faith,  truth,  and  righteous- 
ness, they  count  at  no  price;  for  they  lead  the  country  after 
their  own  pleasure.  David  sorrowed  for  this  mischief,  Ps. 
xiii.  But  priests  and  knights  are  most  to  blame  for  this  sin. 
Priests  that  should  be  spiritual  physicians,  and  reconcile  the 
people  by  good  counsels  to  their  God,  and  heal  them  with 
his  law ;  what  with  pride  and  covetousness,  and  many  fleshly 
lusts,  they  are  so  blinded  that  they  know  no  wisdom.  And 
they  fail  spiritual  sight  and  wisdom  to  search  into  any 
spiritual  sickness;  or  to  search  about  the  peril  of  a  wound; 
yet  they  are  presumptuous  to  offer  false  medicine,  and  un- 
dertake great  cures  to  make  men  whole.  But  they  hurt  them 
much  sorer  than  they  were  before,  as  the  Lord  moveth  by 
the  prophet  Jeremiah,  viii.,  (11,  12.)  And  he  saith,  xxiii.. 
Hear  ye  not  the  words  of  these  preachers,  that  preach  and 
deceive  you ;  they  speak  the  vision  of  their  heart,  but  not  of 
the  Lord's  mouth;  they  say  to  those  that  blaspheme  me, 
The  Lord  speaketh  that  peace  shall  be  to  you.  And  they 
have  said  to  each  that  walketh  in  the  wickedness  of  his 
heart.  There  shall  no  evil  come  upon  you.  The  gospel 
beareth  witness.  Matt,  xv..  When  the  blind  lead  the  blind, 
*  Despair. 
35* 


17@  The  Lantern  of  Light. 

fall  they  not  both  into  the  lake?  Yes,  plainly.  These 
preachers  are  no  preachers,  but  only  in  name,  as  a  lush- 
borne*  is  called  a  penny  that  is  worth  nought. 

Knights  also  are  to  blame,  that  misuse  their  power  and 
will  not  read  in  God's  law,  nor  learn  their  office,  and  there- 
fore the  wise  man  blameth  them  in  the  sixth  chapter  of  the 
book  of  Ecclesiasticus.  How  should  ye  knights  maintain 
peace  when  ye  forsake  it  yourselves?  These  priests  and 
knights,  through  their  vicious  deeds,  lead  the  commons  in 
their  ways,  and  hold  them  in  sin,  so  that  all  this  world  is 
set  in  uproar,  in  battle,  and  in  war.  But  now  are  proved 
the  words  that  God  hath  said  by  the  prophet  Jeremiah,  ix., 
to  teach  his  chosen  servants,  And  shall  I  not  visit  upon 
these  things,  saith  the  Lord  God,  shall  not  my  will  be 
venged  upon  such  a  folk? 

But  haply  here  some  will  say,  God  will  not  take  venge- 
ance upon  his  Christian  people;  God  will  not  lose  that  which 
he  dearly  bought  with  his  precious  blood.  To  the  first  we 
answer  by  the  mouth  of  the  prophet  Jeremiah,  xvi..  The 
Lord  saith.  Your  fathers  have  forsaken  me,  and  gone  after 
strange  gods — but  ye  do  much  worse  than  your  fathers  ever 
wrought.  Lo,  each  of  you  walketh  after  the  wickedness 
of  his  evil  heart,  that  he  hears  not  me,  saith  the  Lord  God, 
and  I  shall  cast  you  away  into  a  land  that  is  unknown  to 
you,  and  to  your  fathers,  and  there  ye  shall  do  service  to 
alien  gods,  that  shall  give  no  rest  to  you,  day  nor  night. 

To  the  second  we  answer,  as  Christ  saith.  Matt,  xxii.. 
Friend,  how  enteredst  thou  hither,  not  having  the  bridal 
garment?  And  he  was  dumb.  Then  this  king,  Jesus  Christ, 
said  to  his  ministers.  Bind  this  wretch  hand  and  foot,  and 
send  him  into  the  utter  darkness,  there  shall  be  weeping 
and  gnashing  of  teeth.  Understand  by  this,  both  man  and 
woman  that  hold  the  name,  but  want  the  works  of  true  be- 
lief.   Therefore  Christ  awardeth  them  to  the  pains  of  hell. 


CHAPTER  X. 

How  the  Good  of  the  second  Church.,  accord  with  the 
first  Church. 

Faith,  hope,  and  charity,  as  we  have  said,  unite  God 
and  man  together  in  the  unity  of  this  church.     This  knot 

*  Or  Tiushburgh. — Base  money  coined  abroad  in  the  reign  of  Ed- 
ward III.,  to  counterfeit  the  English  coin. — Leake's  Account  of 
English  money. 


Of  the  Good  in  the  Material  Church.  171 

is  knit  so  surely,  that  it  shall  never  more  fail,  neither  here 
nor  elsewhere.  As  the  wise  man  saith,  Ecc.  iv.,  A  three- 
fold cord  full  loth  is  brosten.* — Then  we  shall  draw  nigh  to 
our  God,  through  grace,  mercy,  and  righteousness,  till  we 
see  God  in  Trinity,  the  Father,  Son,  and  Holy  Ghost. 
Every  member  of  this  church  helpeth  what  it  may  to  work 
a  part  of  this  cord,  for  the  common  profit. 

All  the  members  of  a  man  travail  in  their  order,  each  to 
succour  the  other;  and  none  to  hinder,  but  to  do  their  com- 
mon help  to  the  profit  of  the  body.  Thus  it  is  of  the  mem- 
bers that  are  in  Christ's  church.  For  it  is  a  godly  body, 
that  groweth  with  her  members.  One  faileth,  but  another 
helpeth.  Some  have  much  wisdom  to  know  holy  writ; 
some  have  fair  eloquence  to  preach  to  the  people;  some 
have  much  spiritual  strength  to  suffer  tribulation;  some 
have  pity,  and  relieve  their  poor  needy  neighbours;  some 
attend  virtuously  to  ministrations;  some  rise  highly  in  hea- 
venly desires.  But  all  such  things  are  in  common  to  them 
that  shall  be  saved ;  as  in  Psalm  cxix.,  the  prophet  speaketh 
in  the  person  of  the  general  church.  Lord,  I  am  partner 
of  all  that  dread  thee,  and  of  all  that  keep  thy  holy  com- 
mandments. This  is  also  taught  in  the  creed  of  the  apos- 
tles, of  the  communing  of  saints. 

Whoever  separates  from  the  unity  of  steadfast  faith,  and 
the  fellowship  of  this  church,  he  may  neither  be  absolved 
from  the  bonds  of  his  sins,  neither  may  he  come  into  the 
bliss  of  heaven.  See  now  then,  both  learned  and  unlearned, 
how  prayers  and  all  other  suffragesf  are  in  common  to  this 
spiritual  church.  Whence  then  comes  this  outcry  that  is 
heard?  the  keen  sale  in  every  church  to  sell  these  spiritual 
things,  with  suffrages  and  absolutions,  with  many  years  of 
pardon,  and  a  plenary  indulgence  from  fault  and  punish- 
ment?:}: Certainly  they  come  from  beneath,  of  the  fiend's 

*  Broken. 

+  The  united  voice  of  persons  in  public  prayer. 

X  The  sale  of  indulgences  was  carried  to  a  very  great  extent ;  they 
were  vended  in  shops  in  Lombard-street  like  any  other  commodity, 
and  pardoners  travelled  about  the  country  selling  them  in  the  church- 
es, wherever  they  could  find  purchasers.  See  note  WicklifF,  p.  131. 
Hollinshed  mentions  the  sale  of  indulgences  by  the  cardinal  of 
Praxed  who  visited  England  in  1381.  "  He  was  very  liberal  in  bes- 
towing of  them  upon  all  such  as  would  come  with  money.  Indulgen- 
ces which  the  pope  had  used  to  reserve  for  himself  only  to  bestow, 
this  man  granted  with  the  same  liberality."  After  mentioning  some 
instances  of  this  "liberality,"  and  that  the  monks  of  the  Cisteaux 
obtained  a  general  license  to  eat  flesh  any  where  for  forty  pounds, 


172  The  Lantern  of  Light, 

tempting,  and  are  borne  about  of  his  accursed  members,  to 
poison  the  people  in  misbelief,  and  drive  them  to  endless 
pain. 


CHAPTER  XI. 
Of  Joy  and  Tribulation. 

But  for  that  we  reprove  these  sins,  this  evil  party  grudges 
and  pursues  with  strong  hand,  to  imprison,  and  to  slay. 
Therefore  must  we  learn  the  lore  of  Christ's  holy  gospel, 
Matt,  v..  Ye  are  blessed  when  men  have  cursed  you,  and 
have  pursued  you,  and  said  all  evil  against  you  falsely  for 
my  sake,-  joy  and  be  merry,  for  your  reward  is  great  in 
heaven.  And  also  St.  Peter  saith,  1  Pet.  iii..  When  ye 
suffer  any  thing  for  righteousness,  blessed  must  ye  be.  St. 
Paul  affirms  this  sentence,  that  God's  true  servants  shall 
have  pain  in  this  life,  to  keep  them  in  virtue,  2  Tim.  iii. 
All  that  ever  will  live  meekly  in  Christ  Jesus,  shall  suffer 
persecution.  And  St.  Luke  saiih  of  the  words  of  Paul,  in 
the  deeds  of  the  Apostles,  By  many  tribulations  it  behoves 
us  to  enter  into  the  realm  of  God.  And  thus  saith  the 
prophet  in  the  Psalms;  Many  are  the  tribulations  that  fall 
to  the  righteous,  and  from  them  all,  when  time  cometh,  God 
shall  deliver  them.  Christ  promised  this  manner  of  life  to 
his  own  disciples,  and  gave  them  comfort,  that  they  should 
have  a  gracious  deliverance.  For  then  shall  bliss  be  much 
the  sweeter,  when  they  come  thereto,  John  xvi..  Truly  I  say 
unto  you  the  truth,  Ye  shall  lament  and  weep,  but  this 
world  shall  have  joy;  and  ye  shall  be  heavy;  and  after- 
wards your  heaviness  shall  be  turned  into  joy;  and  your 
joy  shall  be  so  sure  that  no  man  shall  take  it  from  you. 

And  that  this  joy  should  savour  well  to  them  that  love 
him,  he  shall  send  them  tribulation.  As  St.  Gregory  saith, 

he  adds,  "  To  those  that  were  excommunicate  he  gave  ahsolution — 
to  be  brief,  nothing  could  be  asked,  but  for  money  he  was  ready  to 
grant  it. — At  length  his  mails  were  so  filled  with  silver,  that  his  ser- 
vants disdained  to  make  answer  to  any  except  they  brought  gold, 
saying.  Bring  us  gold,  for  we  are  full  of  your  silver.  But  at  his  de- 
parture he  took  all  away  with  him,  both  gold  and  silver  in  such  abun- 
dance  as  was  marvellous.  This  hath  been  the  practice  of  the  Ro- 
manists from  time  to  time."  Sometimes  pardons  were  to  be  had 
upon  cheaper  terms,  as  the  "  Hours  of  the  virgin,  ad  usum  Sarum," 
contains  prayers,  on  saying  of  which  before  an  image,  32,750  years 
of  pardon  were  granted !  Sixtus  IV.,  pope  a.  d.  1471,  added  two  more 
prayers,  and  liberally  doubled  the  pardon ! 


Of  Joy  and  Tribulation.  173 

"  God  showelh  to  his  chosen,  sharpness  in  this  journey, 
lest  if  they  delighted  them  in  this  earthly  way,  they  might 
forget  the  things  that  are  in  the  heavenly  country."  Tribu- 
lations that  bruise  us  down  in  this  wretched  world,  constrain 
us  to  go  to  God,  who  else  might  easily  be  in  condemnation. 
For  the  eyes  that  sin  closes,  pain  makes  open ;  and  many  a 
man  that  folio weth  theft,  with  many  other  sins,  if  by  God's 
visitation  he  were  lame,  blind,  or  crooked,  he  should  cease, 
and  serve  his  God,  and  do  penance  full  truly.  The  flesh 
dreads  not  spiritual  pains  to  come,  but  it  dreads  to  suffer 
any  pains  in  this  life.  Therefore  the  evil  cease  not  to  do 
sin,  unless  judgments  upon  their  flesh  constrain  them  to  be 
still.  And  for  this  cause  the  Lord  shall  send  upon  his  ser- 
vants sore  punishing  to  their  flesh,  and  other  tribulations. 
The  lust  of  the  flesh  may  be  swelled  from  the  coveting  of 
evil.  We  must  needs  break  the  nut  if  we  will  have  the  ker- 
nel. We  must  needs  suffer  travail  if  we  desire  rest.  So 
must  we  needs  suffer  pain  if  we  will  come  to  bliss.  He  is  a 
false  coward  knight  that  fleeth  and  hideth  his  head,  when 
his  master  is  in  the  field,  beaten,  among  his  enemies.  But 
our  Lord  Jesus  Christ  was  beaten  of  the  Jews,  and  after- 
wards died  in  the  field,  on  the  mount  of  Calvary,  to  pay 
our  ransom.  He  took  his  death,  for  he  was  nothing  guilty  ; 
and  his  body  when  it  was  offered,  made  a  satisfaction  at 
full,  in  redemption  of  mankind.  Therefore  the  wise  man 
saith  in  the  book  of  Ecclesiasticus,  Forget  not  thou  the 
kindness  of  thy  surety,  for  he  hath  given  his  life  for  thee. 
This  surety  is  our  Lord  God,  who  without  meed  (freely) 
came  from  heaven  into  this  world  to  redeem  his  people. 
And  in  taking  flesh  and  blood  of  the  Virgin  Mary,  he  showed 
us  grace  and  kindness,  both  in  word  and  working.  But  in 
giving  of  his  life  he  laid  his  body  in  pledge,  yea  to  the  death 
he  would  not  spare  to  suffer  extreme  pain,  so  much  he  loved 
his  people.  If  faith  be  true  in  us,  this  may  not  be  forgotten. 
Some  men  forsake  sins  and  follow  Christ  in  virtue,  and 
this  is  a  great  kindness,  though  they  go  no  higher.  Some 
wake  in  abstinence  and  study  holy  lessons ;  this  is  kindness, 
if  they  flee  from  sin.  Some  are  ready,  when  they  are  called 
of  the  Holy  Ghost,  to  suffer  death  for  Jesus  Christ,  and  in 
witness  of  his  law ;  and  when  they  have  holiness  of  life, 
this  is  the  greatest  kindness,  as  the  gospel  shows,  John  xv., 
A  greater  love  or  charity  may  no  man  have,  than  to  lay 
down  his  life  in  saving  of  his  friend's  soul.  We  were  pleas- 
ing and  dear  to  God  when  we  took  baptism,  but  we  are 
much  dearer  when  we  do  the  works  that  God  hath  bidden 


174  The  Lantern  of  Light, 

in  his  law,  without  any  grudging.  And  if  we  maintain  this 
belief,  and  will  not  go  therefrom,  neither  become  renegades 
for  pain  that  may  befall,  but  think  on  Christ's  passion, 
which  assuages  all  heaviness,  then  are  we  most  dear-wor- 
thy, and  worthy  of  highest  merit. 

Therefore  saith  St.  Paul  to  the  Galatians,  Far  be  it  from 
me  to  make  any  glory,  but  in  the  cross  (that  is  the  passion) 
of  our  Lord  Jesus  Christ,  by  whom  this  world  is  crucified 
to  me,  and  I  am  crucified  to  the  world.  For  this  world 
despised  Paul,  and  he  despised  the  world.  Some  are  not 
crucified  to  the  world,  but  the  world  is  crucified  to  them  ; 
for  they  despise  this  world,  but  the  world  despises  not  them. 
Some  are  crucified  to  the  world,  but  not  so  the  world  to 
them;  for  though  the  world  despise  them,  they  despise  it 
not  again.  Some  are  neither  crucified  to  the  world,  nor  the 
world  to  them ;  for  neither  do  they  despise  the  world,  nor 
the  world  them.  In  the  first  degree  were  the  apostles,  and 
in  the  second  are  other  good  livers.  But  in  the  third  and 
fourth  degree  are  those  that  shall  be  damned.  And  there- 
fore we  should  understand  that  as  some  suffer  pain  to  save 
the  people  when  they  might  not  save  themselves,  so  did 
Jesus  Christ,  and  showed  his  great  kindness.  Some  suffer 
pain,  and  enlarge  their  reward  as  did  Christ's  apostles,  and 
many  other  martyrs.  Some  suffer  pain  to  cleanse  them  of 
their  past  sins,  and  cry  to  God  for  mercy.  Some  suffer 
pain  to  keep  them  from  sin,  with  which  they  should  be  en- 
cumbered if  there  were  no  pain.  But  some  suffer  pain  be- 
cause they  haunt  sin ;  and  as  they  make  no  end  thereof, 
the  pain  shall  last  without  end.  Join  we  then  the  cross  of 
Christ  to  our  bare  flesh,  that  our  part  may  be  found  among 
those  holy  saints  who  willingly  forsook  themselves,  and 
joyed  in  tribulation;  as  St.  James  saith.  My  brethren,  hope 
ye  all  joy  when  ye  have  slidden  among  divers  temptations, 
knowing  that  the  proving  of  your  faith  worketh  patience; 
since  patience  hath  a  perfect  work ;  that  ye  may  be  perfect 
in  soul,  and  whole  in  body,  and  in  nothing  failing. 


CHAPTER  XII. 

Of  the  Fiend's  contrivances,  by  which,  in  his  members,  he 
pursues  the  keepers  of  God's  commands. 

The  evil  part  of  this  church  shall  never  cease  to  pursue 
good  livers  with  what  malice  they  may.  But,  for  his  chosen 


Of  the  Fiend's  contrivances.  175 

children,  God  shall  abridge  the  days  of  their  madness,  and 
that  shall  men  well  know,  as  St.  John  saith  to  the  church, 
and  giveth  it  good  comfort.  Rev.  ii..  Dread  thou  not  those 
things  that  thou  art  to  suffer.  Lo,  the  devil  is  to  send  some 
of  you  into  the  prison,  and  ye  shall  have  tribulation  ten 
days.  Be  thou  faithful  unto  death,  and  I  shall  give  to  thee  a 
crown  of  life.  He  that  hath  ears  of  hearing,  hear  he  what 
the  Spirit  saith  to  the  churches.  Whoso  hath  overcome, 
shall  not  be  hurt  of  the  second  death.  By  this  devil,  un- 
derstand all  the  evil  people  that  shall  pursue  good  livers 
unto  the  world's  end,  sometimes  more,  sometimes  less,  with 
divers  pains  of  tormenting.  And  understand  by  these  ten 
days  the  ten  commandments;  for  they  are  light  to  man's 
understanding  in  the  darkness  of  this  world.  And  here  it 
seems  good  to  tell  the  fiend's  contrivances  that  he  uses  in 
his  members,  against  God's  commands,  and  as  clouds  ob- 
scure the  day,  so  he  marreth  men's  understanding. 

[The  author  then  proceeds  to  explain  the  ten  command- 
ments, stating  the  errors  of  the  church  of  Rome  in  regard 
to  each.  This  occupies  more  than  a  fourth  part  of  his  whole 
work,  but  only  an  abstract  is  here  given.] 

The  first  {and  second)  Command. 

Against  this  command,  the  fiend  lays  two  snares ;  the 
first  is  the  obedience  that  he  claims  to  himself  or  his  lieu- 
tenants. Under  the  latter  appellation  is  included  the  Romish 
prelates  and  priests,  who  claim  obedience  to  their  will,  rather 
than  to  the  word  of  God.  Obedience  to  superiors  is  en- 
forced, excepting  when  their  commands  are  opposed  to  the 
divine  will.  "  The  second  trap  of  the  fiend  is  called  pilgrim- 
age." "  The  painter  maketh  an  image,  forged  with  divers 
colours,  till  it  seem  to  fools'  eyes  a  living  creature.  This  is 
set  in  the  church  in  a  solemn  place,  fast  bound  with  bonds 
that  it  should  not  fall.  Priests  of  the  temple  beguile  the 
people  with  the  foul  sin  of  Balaam*  in  their  open  preaching. 
They  say  that  God's  power  in  working  of  his  miracles, 
abides  in  one  image  more  than  in  another,  and  therefore. 
Come  and  offer  to  this,  for  here  is  showed  much  power. 
How  dare  these  fiends  for  dread,  thus  blaspheme  their  God, 
and  use  the  sin  of  Balaam  which  God's  law  hath  con- 
demned, since  Christ  and  his  disciples  forsook  this  world's 
wealth  and  lived  a  poor  life?     Why  gather  ye  priests,  by 

*  Covetousness ;  "  the  wages  of  unrighteousnes,"  2  Pet.  ii.  15. 


llfU  The  Lantern  of  Light. 

your  painted  images,  to  make  yourselves  worldly  rich  by 
spoiling  the  people?  And  yet  ye  do  much  worse,  for  both 
ye  and  your  consenters,  doing  thus,  are  mere  idolaters." 

Several  appropriate  passages  from  Scripture,  and  the 
fathers,  are  then  quoted  against  this  idolatry. 

"  Thou  shalt  not  vow  to  these  images,  thou  shalt  not 
swear  by  them,  neither  kneel  to  them,  nor  kiss  them,  nor 
put  faith,  hope,  or  trust,  in  one  image  more  than  another. 
And  thus  meaneth  God,  when  he  saith,  thou  shalt  not  bow 
down  to  them  nor  worship  them."* 

Six  manners  of  true  pilgrimage  are  then  described.  1. 
Every  citizen  of  the  heavenly  country  is  a  pilgrim  of  this 
world  for  all  time  of  this  present  life.  2.  We  are  pilgrims 
when  we  go  to  church.  3.  When  we  visit  the  needy.  4. 
Priests  are  pilgrims  that  study  holy  writ  till  they  have  plenty 
of  this  heavenly  wisdom  in  their  mind ;  and  then  they  go 
about  in  all  the  broad  world  to  deal  this  spiritual  treasure 
among  the  ignorant  people.  5.  Those  that  dwell  in  a  town 
where  there  is  neither  priest  nor  lord,  to  teach  or  rule  them, 
and  those  that  go  to  a  place  where  they  may  be  taught,  and 
ruled  under  governance.  6.  "  There  is  no  other  pilgrimage 
that  may  please  God  beside  these,  as  all  holy  men  bear 
witness;  for  when  the  body  is  laid  in  the  grave,  and  the 
soul  passed  forth  to  bliss  or  pain,  then  the  sixth  is  ended." 

The  second  (third)  Command. 

Here  reference  is  made  to  the  course  then  pursued  rela- 
tive to  the  Lollards.  The  fiend  and  his  members  "  con- 
strain men  to  swear  and  lay  their  hands  on  books,  and  then 
put  them  to  open  shame;  and-  if  they  leave  his  bidding,  he 
saith  by  law  they  are  relapsed,  and  then  they  shall  be 
burned.  And  this  is  a  hideous  cloud  upon  the  shining  day, 
to  pain  men  for  keeping  God's  commandments.""|"  Unne- 
cessary oaths  are  then  condemned  by  the  authority  of  the 

*  The  form  of  oath  imposed  on  four  Lollards  at  Nottingham,  may 
be  seen  in  Wilkins'  Concilia,  (iii.  225.)  It  commences  thus :  "  I, 
William  Dynot,  before  you,  worshipful  father  and  lord  archbishop  of 
York,  and  your  clergy,  with  my  free  will,  and  full  advised,  swear  to 
God,  and  to  all  his  saints  upon  the  holy  gospel,  that  from  this  day 
forward,  I  shall  worship  images  with  praying  and  offering  to  them,  in 
the  worship  of  the  saints  that  they  be  made  afler,  and  also  that  I  shall 
never  more  despise  pilgrimages,  nor  states  of  holy  church,  in  no  de- 
gree, &.C."     See  the  note  on  pilgrimages,  p.  137 

+  This  passage  shows  the  work  must  have  been  written  after  the 
burning  of  Sawtree,  the  first  who  suffered  open  martyrdom  in  Eng- 
land.    He  was  condemned  as  a  relapsed  heretic. 


Of  the  Commandments,  177 

fathers.  "  Thou  shalt  not  swear  but  with  three  conditions. 
1.  Truth  in  the  conscience  of  him  that  sweareth,  without 
any  guile.  2.  That  it  be  in  doom,  to  exclude  ail  idle  and 
vain  swearing.  3.  That  it  be  in  righteousness,  (or  justice,) 
and  in  no  manner  of  deceit."  Swearing  by  saints,  and  all 
profane  oaths  are  then  condemned. 

The  third  {fourth)  Command, 

*'  Against  this  commandment,  the  fiend  and  his  mem- 
bers give  leave  to  chapmen  to  buy  and  sell,  yea  within  the 
sanctuary,  on  the  holy  Sunday;  and  victuallers  of  the 
country  hold  common  markets.  Yet  see  more  against  this 
command  of  God.  The  great  fairs  of  the  year,  for  the  most 
part,  are  set  on  the  sabbath  day,  by  the  fiend's  counsel."* 
The  conduct  of  Nehemiah  in  repressing  the  like  evils  at 
Jerusalem  is  then  referred  to,  and  the  greater  perfection  of 
the  Christian  dispensation  is  described  as  enforcing  more 
perfect  and  spiritual  obedience  to  God's  will  in  this  respect. 
Many  passages  of  Scripture  are  quoted. 

The  fourth  {ffth)  Command. 

The  reciprocal  duties  of  parents  and  children  are  enforc- 
ed. The  state  of  the  ecclesiastics  who  had  assumed  tempo- 
ral authority  is  animadverted  upon,  and  their  grasping  of 
worldly  possessions  is  shown  to  be  contrary  to  the  word  of 
God.  The  wide  difference  between  the  hves  of  many  of  the 
Romish  saints  and  of  St.  Peter  and  St.  Paul  is  then  noticed. 

The  ffth  (sixth)  Command. 

"  Thou  shalt  not  slay.  Neither  in  malice  with  pursu- 
ing; neither  in  word  with  backbiting;  neither  with  deed  in 
unlawful  shedding  of  blood."  Passages  of  Scripture  are 
quoted  in  explanation,  showing  also  how  far  it  is  lawful 
"  to  smite  for  the  cause  of  righteousness." 

"  Against  this  commandment  the  fiend  and  his  members 
watch,  and  busily  spy  where  they  may  find  any  people  that 
will  read,  in  private  or  openly,  God's  law  in  English,  that 
is  our  mother  tongue.  And  he  shall  be  summoned  to  come 
before  his  judges,  to  answer  what  is  said  to  him,  and  to 
bring  his  book  with  him;  and  he  must  forsake  his  book 
and  reading  of  English,  and  forswear  ever  to  speak  of 
holy  writ.  They  say,  Live  as  thy  father  did,  that  is  enough 
for  thee,  or  else  thou  shalt  to  prison,  as  if  thou  wert  a 
*  Some  remains  of  these  still  exist. 

WICK.  DIS.  36 


178  The  Lantern  of  Light. 

heretic,  and  suffer  pains  many  and  strange;  and  full  likely 
be  put  to  death,  unless  thou  wilt  revoke  thy  word,  and  make 
an  open  wonderment  at  thy  parish  church,  or  in  public 
place.*  And  with  this  they  prison  many  a  hungry  soul, 
whereof  groweth  in  this  realm  a  grievous  spiritual  murrain. 
For  who  dare  now,  in  these  days,  talk  of  Christ  and  the 
doom?  And  assuredly  the  body  may  not  live  without  bodily 
food,  no  more  may  the  seelyf  soul  without  God's  word.  As 
St.  Augustine  saith.  The  soul  dieth  for  hunger,  unless  it  be 
fed  with  heavenly  bread,  and  this  bread  is  God's  word,  as 
Christ  saith  in  his  gospel.  Matt,  iv.,  Deut.  viii.,  Luke  iv. 
A  man  liveth  not  only  in  bodily  bread,  but  he  liveth  a  bet- 
ter life  after  the  soul,  of  each  word  that  passeth  from  the 
mouth  of  God.  God  told  long  before,  of  this  hunger  to 
come;  that  untaught  men  should  ask  this  bread,  and  no 
man  should  give  it  to  them,  as  he  saith  by  the  prophet 
Amos,  viii.  For  though  there  are  many  preachers,  there 
are  few  true  preachers ;  and  if  any  preach  the  truth,  the 
multitude  shall  gainsay  him,  and  thus  men  abide  still  in 
their  spiritual  hunger,  for  they  know  not  whom  to  follow, 
their  preaching  is  so  wonderful,  joining  in  their  curious 
words  the  truth  to  the  falsehood.  Who  that  goeth  to  this 
bread  to  slake  his  hunger,  though  he  were  as  holy  as  ever 
was  St.  John  the  Baptist,  he  should  not  fail  to  be  slandered 
for  a  cursed  Lollard,  or  pursued  as  a  heretic,  of  those  cruel 
enemies."  The  writer  then  strongly  urges  that  "  priests 
are  much  to  blame  who  take  from  the  people  the  law  that 
God  hath  written  in  their  heart." 

The  sixth  {seventh)  Command. 

The  application  of  this  command  to  sight,  thought,  and 
deed  is  enforced  from  Scripture.  The  conduct  of  the 
Romish  ecclesiastics  in  suffering  those  who  have  been  cited 

*  The  penance  or  "  wonderment"  here  referred  to  was  no  trifle — 
The  sentence  pronounced  against  Pye  and  Mendham  of  Aldborough, 
in  1428,  was,  that  they  should  suffer  "six  fustigations  or  disciplin- 
ings  (floggings)  about  their  parish  church,  before  a  solemn  proces- 
sion, six  several  Sundays,  and  three  disciplinings  about  the  market- 
place of  Herelstone  three  principal  market-days,  bare  necked,  head, 
legs,  and  feet,  their  bodies  being  covered  only  with  their  shirts  and 
breeches,  each  carrying  a  taper  of  a  pound  weight,  which  were  to 
be  offered  at  the  high  altar  after  mass  in  every  of  the  days.  And 
that  each  of  them,  going  about  the  market-place,  shall  make  four 
several  pauses  and  stays,  and  at  each  of  the  same  humbly  and  de- 
voutly receive  three  disciplinings."  The  penances  were  often  still 
more  severe ;  and  fastings  and  imprisonment  were  added. 

t  Simple,  ignorant. 


Of  the  Commandments.  179 

for  these  evils,  to  continue  therein  upon  payment  of  money 
from  their  purse  to  my  lord's  alms,  while  a  pretence  is  made 
in  their  weekly  courts  to  treat  them  with  severity,  is  minute- 
ly described,  and  that,  "  Now  they  set  ordinaries  for  their 
worldly  profit,  that  heap  their  purse  with  many  sold  sins." 

The  seventh  {eighth)  Command. 

"  Thou  shalt  not  do  theft :  neither  knights  by  tyranny  ; 
nor  priests  by  hypocrisy;  nor  commons  by  stealth  and 
robbery."  Examples  from  Scripture  are  then  given.  The 
conduct  of  the  ecclesiastics  in  obtaining  large  donations  to 
expend  in  their  buildings  and  monastic  endowments  is  se- 
verely censured.  "  Whoso  clothes  himself  with  such  goods, 
or  feeds  him  with  such  goods,  or  rears  up  buildings  with 
such  gotten  goods,  is  clad,  is  fed,  and  grounds  his  build- 
ings in  poor  men's  blood.  Some  men  say.  It  is  no  sin 
to  take  what  men  will  give  them.  Some  men  say  they  will 
spend  their  goods  where  they  have  most  devotion.  Some 
leave  house,  land,  water,  and  wood  to  dead  hands.*  To 
you  we  ask,  What  profiteth  the  hand  without  fingers,  or 
the  fingers  without  hand?  If  either  of  them  may  work  his 
work  to  men's  profit  without  the  other,  then  may  ye  say, 
that  devotion  may  profit  without  discretion,  or  else  not." 
The  system  of  monastic  life  is  then  censured. 

The  eighth  (rdnth)  Command. 

"  Thou  shalt  not  speak  false  witness  against  thy  neigh- 
bour. Neither  for  gifts  taking,  nor  for  man's  stirring,  nor 
thyself  in  sin  excusing."  Several  passages  of  Scripture 
against  these  sins  are  then  cited.  Jurors  who  take  bribes, 
and  false  witnesses,  are  severely  censured.  The  painful 
state  of  society  at  that  time  is  thus  described :  "  There  is  no 
officer,  temporal  or  spiritual,  but  is  ready  when  he  may,  to 
take  gifts  of  the  poor  commons,  and  pill  them  continually. 
Else  they  shall  have  no  peace  from  grievous  oppressions, 
as  the  taking  of  their  beasts,  corn,  and  other  victuals ;  and 
other  payment  get  they  none  but  a  white  stick,f  till  they 
have  lost  one  half  with  much  more  labour."  The  examples 
of  Jehoshaphat,  2  Chron.  xix.,  and  others  are  referred  to. 

*  Bequests  to  monastic  establishments — in  mortmain. 

t  Perhaps,  tallies  given  to  those  from  whom  provisions  had  been 
taken  under  pretence  of  supplying  the  king.  So  late  as  the  reign 
*f  queen  Elizabeth,  considerable  abuses  prevailed  among  the  royal 
.^^rveyors. 


190  The  Lantern  of  Light. 

The  ninth  {tenth,  first  part)  Command. 

"  In  this  command  God  refraineth  the  inordinate  appetite 
of  man's  desire,  in  all  things  that  are  immovable."  The 
evils  of  covetousness  are  exposed  in  strong  colours.  "  Some 
feed  their  covetousness  with  lust  and  delectation  in  thought, 
in  word,  in  work,  and  this  most  abominable.  All  these 
three  are  against  the  commandment  of  God,  and  are  worthy 
of  endless  pain;  unless  God,  through  his  gracious  mercy, 
move  them  to  virtue  and  to  true  penance,  that  are  dead  in 
these  foul  covetings,  that  is  to  say,  in  covetousness  of  heart, 
of  deed,  and  of  custom.  How  should  he  keep  himself  from 
a  vicious  deed,  that  doth  not  put  out  of  his  heart  the  covet- 
ing thereof?  Certainly  it  is  as  impossible  as  to  save  the 
house  from  burning  that  thou  settest  on  fire  with  thine  own 
hands.  A  weed  may  not  be  destroyed  unless  it  be  drawn 
up  by  the  roots.  No  more  may  sin  be  left,  unless  the  de- 
lectable coveting  of  sin  be  pulled  out  of  the  heart.  For  if 
there  abide  any  part  of  this  foul  coveting  undrawn  up  in 
heart,  anon  there  springeth  up  thereof,  theft,  false  purchase, 
and  such  other."  It  is  then  shown  that  "  Covetousness 
is  cause  of  much  blood  shedding."  The  conduct  of  the 
ecclesiastics,  who  say,  "  that  they  may  purchase  out  of  the 
secular  hand,  yea,  all  their  livelihood,  if  they  might  win  it 
by  one  way  or  another,  while  what  they  win  into  their 
power  no  man  may  reclaim  into  the  hands  of  seculars,"  is 
commented  upon  severely.  The  circumstances  attending 
Eve's  temptation  are  allegorical ly  applied  to  this  sin,  also 
many  examples  from  Scripture  are  mentioned. 

The  tenth  {second  part)  Command. 

This  command  is  especially  applied  to  evil  desires,  the 
inward  sin  of  the  heart,  in  those  things  that  are  movable. 
"  When  the  strength  of  our  will  is  set  to  do  righteousness, 
then  we  are  conformed  to  do  the  Father's  bidding;  and 
when  the  wisdom  of  our  will  is  turned  to  mercy,  both  to 
ourselves  and  to  others,  then  we  follow  Christ's  steps.  But 
when  the  love  of  our  will  speedeth  in  due  order,  both  in 
heaven  and  in  earth,  as  we  have  said  before,  then  dwelleth 
the  Holy  Ghost  in  our  inward  man.  If  this  knot  be  truly 
knit  in  the  will  of  our  soul,  there  is  no  entry  from  the  devil 
can  trouble  us  from  unity.  As  St.  Jerome  saith,  "  The  devil 
fighteth  not  against  us  with  open  face,  but  with  guile ;  for  he 
uses  against  us  our  own  will ;  he  takes  strength  by  our  own 


\ 


^ 


Of  the  Commandments.  181 

consent,  and  he  makes  war  against  us  with  our  own  sword. 
He  may  never  overcome  us  but  through  our  own  will, 
therefore,  far  be  desperation."  "  Remedy  against  this  devil 
is  study  in  holy  writ.  God's  commandments  are  a  lan- 
tern and  the  law  is  light,  and  the  way  of  life,  Prov.  vi." 

In  applying  this  command  to  the  conduct  of  the  Romish 
ecclesiastics,  the  practice  of  their  courts  respecting  divorces 
is  described  and  severely  censured — he  that  "  goeth  to  the 
masters  that  sit  on  their  seats  with  furred  hoods,  and  fond* 
heads,  and  giveth  them  money  great  plenty,  and  prayeth  them 
to  be  his  advocates,  that  his  divorce  were  made,"  alleging 
some  precontract.  "  Then  the  judge,  sir  Simon,t  giveth 
his  doom  to  dissolve  true  wedlock,  and  authorizes  both  par- 
ties to  live  evil  life  from  that  day  forward."  Examples  and 
counsels  from  Scripture  are  dwelt  upon,  and  "  thinking  of 
the  life  of  our  Lord  Jesus  Christ"  is  recommended.  "  This 
is  a  special  remedy  to  withhold  wicked  thoughts,  desires, 
and  wills,  that  they  flow  not  too  deeply  within,  nor  fly  too 
far  without,  and  such  travails  thrive  those  that  God  hath 
chosen." 

The  observations  on  the  commandments  conclude  as 
follows, 

St.  Hilary  saith,  "This  property  hath  Christ's  church; 
when  it  is  pursued,  it  flourisheth;  when  it  is  bruised  down, 
itgroweth;  when  it  is  despised,  it  profiteth;  when  it  is 
hurt,  it  overcometh ;  when  it  is  blamed,  it  understandeth  ; 
and  it  standeth  most  strongly  when  it  seems  to  man's  eye 
to  be  overcome."  This  church  is  a  true  soul,  as  we  have 
said  before.  Some  that  are  tender  and  feeble  to  suffer,  cry 
with  the  prophet  Habakkuk,  Lord,  how  long  shall  1  cry,  and 
thou  shalt  not  hear  me?  Lord,  till  when  shall  I  call  upon 
thee  thus  suffering  strong  tribulation,  and  thou  shalt  not 
make  me  safe?  Why  hast  thou  showed  me  wickedness  and 
travail,  and  sufferest  theft  and  unrighteousness  against  me? 
Why  beholdest  thou  despisers,  and  art  still — the  wicked 
man  defouling  the  juster  than  he?  St.  Jerome,  in  his  pro- 
logue, saith,  that  these  are  words  of  man's  impatience,  and 
he  setteth  an  example  of  a  sick  man  swelling  in  a  fever,  who 
asketh  cold  water,  saying  to  his  physician,  "  I  suffer  wo,  and 
am  all  tormented;  I  am  full  nigh  dead;  how  long  shall  I 
cry,  and  thou  wilt  not  hear  me?"  The  wise  and  the  most 
merciful  physician  answers  him,  "  I  know  at  what  time  it 
behoves  me  to  give  thee  what  thou  askest.  I  have  no  pity  on 
*  Foolish.  t  Simony. 

36* 


182  The  Lantern  of  Light. 

thee  now,  for  that  mercy  were  cruelty,  and  thine  own  will 
asketh  against  thyself.  Also  our  Lord  God,  knowing  the 
weight  and  the  measure  of  his  mercy,  sometimes  hears  not 
SI  eedily  him  that  crieth,  that  he  may  prove  and  more  stir 
him  to  pray ;  and  as  examined  by  the  fire,  that  he  may 
make  his  servant  both  juster  and  purer  to  receive  grace  and 
meed." 


CHAPTER  XIII. 
What  is  the  Fiend's  churchy  with  its  properties. 

I  NOW  speak  of  the  third  church,  belonging  to  the  devil, 
which  is  the  number  of  those  that  are  in  bondage  to  serve 
him,  according  to  his  enticings,  against  God's  commands. 

First,  we  shall  take  our  ground  in  the  words  of  Ps.  xxvi., 
I  have  hated  the  church  of  malicious  livers.  These  are  they 
that  stray  away  after  their  own  desires,  walking  in  the  large 
way  that  leadelh  them  to  hell.  They  will  be  governed 
neither  by  law  nor  by  grace ;  neither  will  they  for  dread  nor 
love  cease  and  go  from  sin,  because  this  world  is  full  of 
lusts,  and  proffers  its  lovers  a  joy  that  soon  passeth  away; 
but  they  that  seek  after  bliss  suffer  pain  here.  Therefore, 
fools  without  number  joy  with  this  world,  as  Christ  saith. 
Matt,  vii..  Enter  ye  by  the  strait  gate;  for  large  is  the  gate 
and  broad  is  the  way  that  leadeth  to  damnation,  and  many 
there  are  that  enter  by  it.  How  painful  is  the  gate  and  how 
strait  is  the  way  that  leadeth  to  life,  and  few  there  are  that 
find  it.  For  St.  John  saith,  1  John  ii..  All  this  world,  that  is, 
all  those  men  and  women  that  are  overcome  with  this  world, 
are  set  in  malice;  that  is,  burning  in  the  fire  of  foulcovet- 
ousness.  For  all  that  is  in  this  world,  either  is  the  covet- 
ousness  of  the  eye,  or  else  the  desire  of  the  flesh,  or  else 
it  is  the  pride  of  this  life.  And  therefore  this  church  is 
grounded  upon  the  devil,  in  the  gravel  of  false  covetousness, 
as  Paul  saith,  I  Tim.  vi.,  For  the  root  of  all  evils  is  covet- 
ousness, which  some  desiring,  have  erred  from  true  belief, 
and  have  joined  themselves  to  many  sorrows. 

The  rearing  up  of  this  church  is  in  gluttony  and  licen- 
tiousness, as  the  wise  man  saith  in  the  book  of  Wisdom,  (ii.,) 
when  rehearsing  the  words  of  those  that  shall  be  damned. 
And  the  raising  of  this  church  is  pride  and  highness  of  life, 
as  the  prophet  saith,  (Ps.  xxxvii.,)  I  have  seen  the  unpiteous 
and  the  wicked  raised  and  uplifted  as  the  cedar  trees  of 


Of  the  Fiend's  Church,  183 

Libanus,  and  they|  are  the  highest  trees  of  this  world.  But 
as  smoke  rises  suddenly,  and  soon  vanishes  to  nought,  so 
the  proud  are  praised  for  a  time,  and  presently  they  fall 
away,  and  we  know  not  where  they  become. 

The  prophet  speaks,  (Ps.  Iv.,)  of  the  business  and  occu- 
pation of  dwellers  of  this  church.  Night  and  day  wicked- 
ness shall  compass  about  this  church  upon  her  walls,  and 
travail  in  the  midst  of  it;  and  unrighteousness,  deceit,  and 
treachery  have  not  ceased  in  her  ways.  Of  this  church, 
with  this  manner  of  building,  Christ  speaks  in  his  gospel. 
Matt.  vii.  Luke  vi.,  Whoso  heareth  my  words,  and  doeth 
them  not,  shall  be  like  a  foolish  man,  that  hath  built  his 
house  upon  the  gravel  of  covetousness  and  misbelief.  And 
the  rain  of  gluttony  and  lechery  came  down  on  this  church, 
and  the  winds  of  pride  blew  upon  this  church ;  and  these 
sins  fell  fiercely  upon  this  church  and  drove  it  down,  and 
her  fall  was  great,  for  she  fell  from  grace  and  glory  to 
pain  and  mischief  without  end.  As  St.  Augustine  saith, 
"  That  is  not  the  body  of  the  Lord  which  shall  not  be  with 
him  without  end;  for  hypocrites  are  not  said  to  be  with 
him,  though  they  seem  to  be  in  his  church." 

Certainly  the  devil  is  head  of  all  the  wicked,  which  are  in 
some  manner  his  body,  to  go  with  him  into  the  torment  of 
everlasting  fire.  For  when  they  took  baptism  they  pro- 
mised faith  and  truth  to  keep  God's  commands,  as  the  pro- 
phet saith,  speaking  in  the  person  of  all  the  general  church, 
Ps.  cxix..  Lord,  I  have  sworn  and  ordained  to  keep  thy 
commandments.  Upon  this  covenant  Christ  took  them  to 
his  marriage ;  and  with  the  ring  of  steadfast  faith  he  so- 
lemnized his  holy  spousal.  But  now  they  leave  this  chaste 
love,  our  Lord  Jesus  Christ,  in  breaking  this  covenant,  and 
have  chosen  the  fiend,  who  is  a  spouse-breaker.  For  St. 
John  Chrysostom  saith,  "  Every  soul  either  is  Christ's 
spouse,  or  an  adulteress  of  the  devil."  For  Christ  and  the 
devil  may  in  no  wise  rest  together  in  man's  soul ;  for  they 
are  so  contrary,  that  whatever  the  one  biddeth,  the  other  for- 
biddeth.  Christ  seeketh  salvation,  the  fiend  damnation; 
Christ  loveth  virtue,  the  fiend  loveth  sin ;  Christ  gathereth 
together ;  the  fiend  scattereth  abroad.  As  Paul  saith,  2  Cor. 
vi..  What  participation  of  righteousness  is  there  with  wicked- 
ness? What  fellowship  is  there  of  light  to  darkness?  What 
communication  of  Christ  with  Belial?  Or  what  part  is 
there  of  a  faithful  man  with  an  unfaithful  man?  Or  what 
consent  of  the  temple  of  God  to  idols?     Certainly  none; 


184  The  Lantern  of  Light, 

for  each  of  these  gainsays  the  other  according  to  its  own 
working. 

Now  we  shall  tell  what  they  are  that  dwell  with  the  fiend, 
to  serve  him  in  his  church,  that  is,  in  the  temple  of  idols. 
Paul  saith,  1  Cor.  vi.,  These  are  vile  speakers,  liars,  glossers, 
backbiters,  murderers,  swearers,  and  forswearers.  As  St. 
John  saith,  Rev.  xxi.,  To  all  liars,  their  part  shall  be  in  the 
pool  burning  with  fire  and  brimstone,  that  is  the  second  death. 
There  are  unchaste,  robbers  and  extortioners,  tyrants  and 
oppressors.  For  the  prophet  saith,  Zech.  v..  There  are  un- 
truth-tellers, unfaithful  servants,  reckless  hired-men,  rebel- 
lious disciples,  and  unprofitable  labourers.  For  Christ  saith. 
Matt.  XXV.,  Cast  ye  out  the  unprofitable  servant  into  out- 
ward darknesses.  There  are  all  unclean  men  and  women, 
as  St.  John  saith.  Rev.  xxii.,  and  as  Christ  saith,  Matt,  xxiv.. 
The  Lord  shall  put  his  part  with  the  hypocrites;  there 
shall  be  weeping  and  gnashing  of  teeth.  There  are  all  that 
pray,  serve  or  give  gifts  for  church  or  spiritual  benefices ; 
all  false  possessioners,  all  mighty,  wilful  oppressors,  and  all 
their  sturdy  maintainors.  For  St.  Jude  saith.  Wo  to  them 
that  went  the  way  of  Cain,  and  were  evil  by  the  error  of 
Balaam  for  reward,  and  perished  in  the  gainsaying  of  Ko- 
rah.  There  are  the  men  that  boose  out  their  breasts,  pinch 
in  their  bodies,  part  their  hose,  crakowin  (carve)  their  shoes, 
and  all  disguisers  of  their  garments.  There  are  those  that 
nicely  dress  their  faces,  that  bridle  their  heads  with  head- 
bands, that  set  above  honeycombs,  with  much  other  attiring 
to  make  themselves  keen  to  sin,  and  expose  themselves  to 
catch  men  with  their  lime-twigs.  For  God  saith  by  the  pro- 
phet Isaiah,  Because  the  daughters  of  Zion  are  become  so 
proud,  and  come  with  stretched  forth  necks,  and  with  vain, 
wanton  eyes,  seeing  they  come  in  tripping  so  nicely  with  their 
feet,  I  will  make  bald  and  smite  the  daughters  of  Zion.*  There 

*  The  luxury  and  absurdity  of  dress,  both  of  men  and  women,  at 
that  time  was  carried  to  great  excess.  Petrarch  describes  the  young 
men  as  "having  their  bodies  so  cruelly  squeezed  with  cords,  that 
they  suffer  as  much  pain  from  vanity,  as  the  martyrs  suffered  for  re- 
ligion." The  English  beau  of  the  fourteenth  century  wore  long, 
pointed  shoes,  fastened  to  his  knees  by  gold  or  silver  chains,  their 
tops  carved  in  imitation  of  a  church  window,  hose  of  two  colours, 
short  tight  breeches,  with  a  coat  also  of  two  colours.  The  females 
are  described  as  having  their  caps  wrapt  about  their  heads  with 
cords,  their  head-dresses  remarkably  high,  sometimes  reaching  three 
feet  above  their  heads,  in  the  shape  of  sugar  loaves,  with  streamers 
of  silk  hanging  from  them.  Chaucer's  "  Parson"  severely  reprehends 
the  extravagance  of  men's  dress,  which  he  describes  in  strong  terms. 
He  also  remarks  upon  the  "outrageous  array  of  the  women." 


Of  the  Fiend's  Church.  1S§ 

are  false  law  makers,  God's  law  haters,  finders  of  customs, 
destroyers  of  virtues,  authors  of  sin.  In  this  church  are  ido- 
laters, heretics,  enchanters,  &c.,  and  all  those  that  believe 
that  health  may  come  of  using  God's  word  written,  but 
only  hanged  on  or  carried  about  by  man,  or  that  so  car- 
ried or  borne  about  they  are  profitable  to  body  or  to  soul.* 

There  are  merchants,  chapmen,  victuallers,  vintners, 
changers,  buyers,  sellers,  who  use  deceit  in  weight,  num- 
ber, or  measure.  In  this  church  are  usurers,  false  jurors, 
and  all  false  witness  bearers,  as  the  prophet  saith,  Ps.  xv., 
In  this  church  are  pleaders,  lawyers,  sequestrators,  com- 
missaries, officials,  summoners,  all  such  of  them  as  sell 
truth  or  sin  to  take  money,  as  is  said,  Ps.  xxvi.  In  this 
church  are  auditors,  receivers,  treasurers,  procurators, 
judges,  all  such  as  accept  persons  without  a  cause. 

This  church,  when  it  is  beaten,  it  waxes  the  harder ;  when 
it  is  blamed,  it  waxes  the  duller;  when  it  is  taught,  it  is  the 
more  ignorant ;  when  it  is  done  well  to,  it  is  the  more  oppos- 
ed. And  it  falls  down  and  comes  to  nought,  when  in  man's 
eyes  it  seems  most  strongly  to  stand.  St.  Augustine  saith, 
that  Christ's  church  pursues  evil-livers,  in  charity,  by  way 
of  amendment.  But  the  fiend's  church  pursues  Christ's 
church  in  malice,  by  way  of  slander  and  slaying.  And 
thus  Cain,  that  false,  envious,  accursed  man,  slew  his  bro- 
ther Abel,  that  blessed,  simple,  innocent  man.  As  the  ex- 
positors say,  Cain  was  the  beginning  of  Babylon,  and  anti- 
christ shall  be  the  end.  And  Abel  was  the  beginner  of 
Jerusalem,  and  Christ  shall  be  the  ender.  Ishmael  perse- 
cuted Isaac,  but  Isaac  did  not  so  to  Ishmael.  Esau  pur- 
sued his  brother  Jacob;  but  not  so  Jacob,  by  the  counsel 
of  his  mother  he  fled  into  Mesopotamia  from  the  wrath  of 
his  brother,  till  it  was  assuaged.  Thus  our  mother,  holy 
church,  counsels  her  children  to  flee  the  malice  of  the 
fiend's  church,  till  it  be  slaked.  Matt,  x..  When  the  fiend's 
church  shall  pursue  you  in  this  city,  flee  ye  to  another. 
But  this  must  be  done  with  discretion,  that  we  hurt  not  our 

*  The  use  of  written  charms  was  very  common  in  the  days  of 
popish  darkness,  and  even  now  is  prevalent  among  ignorant  persons, 
far  more  than  commonly  is  supposed.  The  faith  still  placed  by 
many  thousands  in  that  blasphemous  relic  of  popery,  called  the  Sa- 
viour's  Letter,  which  may  often  be  seen  placed  on  tlie  walls  of  cot- 
tages,  in  the  belief  that  it  will  protect  from  harm,  is  a  painful  in- 
stance  of  this.  It  is  to  be  feared  that  there  are  many  still  in  Eng- 
land who  carry  that,  and  other  papers  of  a  like  description  about 
them,  believing  that  they  shall  thereby  be  kept  from  evil  I 


186  The  Lantern  of  Light. 

brother's  conscience.  Christ  pursued  not  the  Jews,  but 
the  Jews  pursued  Jesus  Christ.  Heathen  men  slew  the 
apostles,  but  the  apostles  slew  not  heathen  men. 

See  now  the  frowardness  of  this  world,  that  hath  been 
from  the  beginning.  When  Isaiah,  the  holy  prophet,  pro- 
phesied and  preached  unto  the  people,  they  would  not  hear 
his  words,  nor  suffer  him  to  live.  But  people  that  rose  af- 
ter his  death,  read  his  books  and  said.  If  we  had  lived  in 
his  days,  he  should  not  have  been  put  to  death.  And  yet, 
they  slew  Jeremiah,  who  by  the  Spirit  of  God  told  things 
that  were  to  come,  and  taught  them  the  truth.  His  successors 
took  his  books,  and  read  them  in  their  temples,  and  bewailed 
him  for  a  holy  man,  that  he  was  so  slain  amongst  them ;  but 
they  slew  Ezekiel  and  many  others  more!  Then  the  Jews, 
such  as  were  scribes  and  pharisees,  made  fair  the  tombs  of 
these  prophets,  and  said  in  hypocrisy,  if  they  had  been  in 
their  days,  they  should  not  have  been  slain.  But  they  gave 
the  counsel  that  Christ,  who  is  the  head  of  all  saints,  should 
be  dead,  with  most  despiteous  death.  The  fiend's  church 
in  these  days  praise  above  the  clouds  Christ  and  his  holy 
saints,  with  words  and  with  signs;  but  they  pursue  to  death 
the  lovers  of  his  law !  And  thus  Christ  saith  in  his  gospel, 
Luke  vi..  Right  as  ye  do  now,  so  did  your  fathers  to  their 
prophets  in  their  days.  And  therefore,  wo  to  you,  for  Christ 
saith.  In  this  world  ye  are  rich,  fat  fed,  laughing  while  pur- 
suing others ;  weep  ye,  and  make  ye  sorrow,  for  your  pain 
shall  be  much  in  hell.  Oh,  these  shall  have  a  dreadful  day 
when  they  are  arraigned  at  the  bar  of  judgment,  when  Christ 
shall  rear  up  his  cross,  the  banner  of  his  sufferings  !* 

Of  the  day  of  judgment  speaketh  the  prophet,  Zeph.  i. 
The  great  day  of  the  Lord  is  nigh,  and  cometh  fast,  and 
wonders  approach  quickly;  it  shall  not  long  tarry.    In  that 

*  This  is  one  of  the  most  affecting  appeals  in  the  writings  of  the 
reformers.  To  enter  into  the  spirit  and  feelings  of  the  writer,  we 
must  consider  the  situation  of  the  followers  of  the  truth  in  England 
at  the  commencement  of  the  fourteenth  century.  The  burning  alive 
the  followers  of  WicklifF  was  then  just  begun,  and  they  were  hunted 
out  by  the  Romish  prelates  with  much  activity.  In  the  genuine 
spirit  of  the  gospel,  the  persecuted  Lollard  had  recourse  to  Scrip- 
ture;  he  felt  the  identity  of  his  case  with  that  of  God's  people  in  all 
former  times,  and  thence  he  found  comfort  and  support.  And  we 
cannot  but  observe  how  completely  their  case  has  resembled  that 
of  those  who  went  before.  Are  there  not  many  now  who  profess  to 
venerate  the  reformers,  while  in  heart  they  differ  from  their  views, 
and  oppose  to  the  utmost  all  who  now  hold  the  like  doctrines  ? 


Of  the  Day  of  Judgment.  187 

day,  he  that  is  strong  and  mighty  shall  be  troubled ;  for  the 
voice  of  the  Lord  is  bitter  to  the  damned.  That  day  is  a 
day  of  wrath,  a  day  of  tribulation ;  that  is  a  day  of  anger, 
of  grief,  of  ruin,  and  of  wretchedness.  It  is  a  day  of  dark- 
ness and  of  thick  smoke,  a  day  of  clouds  and  of  the  raging 
whirlwind ;  it  is  a  day  of  the  trumpet  and  of  hideous  noise. 
For  then  they  shall  see  their  Judge  above  them,  stirred  to 
wrath.  Then  shall  they  see  hell  open  beneath  them,  angels 
on  their  right  side  hastening  them  to  hell,  fiends  on  their 
left  side  drawing  them  to  hell,  saints  approving  God's  doom, 
and  all  the  world  accusing;  and  then  their  own  conscience 
open  as  a  book,  in  which  they  shall  read  their  own  damna- 
tion !  These  wretches,  beholding  the  great  glory  of  those 
whom  they  despised  in  this  world,  then  shall  say,  in  the 
words  of  the  wise  man,  (see  the  book  of  Wisdom,  v.)  "  These 
are  they  whom  we  sometime  had  in  scorn  and  upbraiding; 
we  foolish  thought  their  life  to  be  folly  and  madness,  and 
we  guessed  their  end  should  have  been  without  honour. 
How  now,  for  they  are  counted  among  the  sons  of  God,  and 
they  take  their  lot  among  his  saints?  Therefore,  we  have 
erred  from  the  way  of  truth,  and  the  light  of  righteousness 
shone  not  to  us :  we  are  weary  of  the  way  of  wickedness 
and  damnation.  What  profit  hath  our  pride  done  to  us?  or 
our  great  avaunt,  or  boast  of  riches?  What  hath  it  given 
to  us?  All  those  things  are  passed  from  us  as  the  shadow!" 
Then  shall  the  Judge  sternly  say  unto  them,  Matt,  xxv., 
"  Go  away  from  me,  ye  accursed,  into  the  fire  of  hell  ever- 
lasting, which  is  ordained  for  the  devil  and  his  angels." 
Then  may  the  soul  say  to  the  body  these  words,  "  Come, 
thou  accursed  carrion,  come  and  go  with  me,  for  I  am  com- 
pelled to  come  again  to  thee,  that  we  may  go  again  to  other 
shame,  to  take  our  reward,  as  we  have  deserved  pain  for 
evermore.  That  which  we  loved,  now  it  is  gone  from  us! 
and  all  that  we  hated  is  turned  upon  us!  Now  is  our  joy 
turned  into  sorrow,  and  our  mirth  into  weeping.  Now  is 
our  laughter  turned  into  mourning,  and  all  our  pleasure 
into  wailing.  Nothing  remaineth  for  us  but  fire,  hot,  burn- 
ing horrors  everlasting;  fear  intolerable,  dread  unspeak- 
able, always  discord  without  friendship,  and  full  despair  of 
any  end !" 

Strive  in  this  life  to  leave  the  fiend's  church,  and  to  bring 
yourself,  both  body  and  soul,  into  the  church  of  Jesus  Christ 
while  grace  and  mercy  may  be  granted.     Ask  of  Him  who 


188  The  Lantern  of  Light. 

offered  himself  willingly  upon  the  cross,  to  save  us  all  when 
we  were  lost.  For  thus  it  is  written  of  the  words  of  God, 
which  he  speaketh  to  a  sinful  soul.  Turn  thee  again,  turn 
thee  again,  thou  sinful  soul;  turn  thee  again,  turn  thee 
again,  that  we  may  behold  thee.  Cant.  vi.  13.  For  God 
knoweth  thy  misgovernance,  and  will  not  forsake  thee,  if 
thou  wilt  turn  again.  As  he  saith  in  the  prophet  Jere- 
miah iii..  Thou  hast  gone  after  many  lovers,  nevertheless 
turn  thee  to  me,  saith  the  Lord,  and  I  shall  receive  thee, 
and  take  thee  to  grace.  Upon  this  sailh  St.  Gregory, 
"  Herein  God  showeth  how  much  he  loveth  us ;  for  when 
we  forsake  him,  he  forsaketh  not  us."  St.  Augustine  saith, 
*'  O  man,  mistrust  thou  not  the  mercy  of  God,  for  more  is 
his  mercy  than  thy  wretchedness."  And  thus  Abner  said 
of  king  David,  2  Sam.  iii..  Ye  that  will  have  king  David  as 
a  merciful  lord  to  you,  ye  must  bring  with  you  this  woman, 
Michal,  if  ye  will  see  his  gracious  face.  Here  we  consider 
David  the  king  to  bear  the  figure  of  Jesus  Christ,  and  the 
name  Michal,  when  it  is  declared,*  means  the  water,  or 
sorrow,  of  all.  Let  us  think  it  thus  to  mean — Ye  that  de- 
sire in  all  your  might,  to  find  and  to  have  the  mercy  of 
God,  and  to  see  his  gracious  face  in  bliss,  ye  must  have  the 
sorrow  of  true  repentance  fr6m  your  heart,  with  full  con- 
trition of  will,  never  to  turn  to  sin.  And  if  ye  will  to  be 
true,  and  no  more  to  break  this  covenant,  God  will  not  that 
ye  be  dead,  but  that  ye  have  everlasting  life. 

Amen,  Amen,  so  may  it  be. 

*  Interpreted.    Michal  means,  Who  is  complete?  or,  All  is  water. 


EXTRACTS 


FROM  THE  WRITINGS  OP 


WALTER    HILTON. 


Walter  Hilton  was  a  Carthusian  monk,  of  Sheen,  in  the  county 
of  Surry.  He  was  also  a  doctor  in  divinity  and  canon  of  Thurgar- 
ton.  He  wrote  many  religious  works,  from  which  he  appears  to 
have  been  one  of  those  who  entered  upon  the  monastic,  or,  as  they 
termed  it,  the  contemplative  life,  with  a  belief  that  they  were  thus 
best  seeking  the  glory  of  God  and  the  good  of  their  own  souls,  and 
without  relinquishing  other  duties. 

His  writings,  like  those  of  most  who  remained  within  the  church  ot 
Rome,  and  yet  held  the  doctrines  of  truth,  present  a  painful  mixture. 
He  evidently  looked  to  the  only  true  foundation,  even  Jesus  Christ, 
for  salvation,  and  in  pointing  him  out  as  an  all-sufficient  Saviour, 
upon  whom  alone  we  may  trust,  he  is  very  clear,  but  upon  this  foun- 
dation he  builds  much  wood,  hay,  and  stubble,  as  well  as  much  gold 
and  precious  stones.  He  was,  however,  free  from  the  common 
superstitions  and  vanities  of  that  period ;  and  there  is  much  in  his 
writings  which  may  be  useful  to  the  believer  at  all  times.  He 
appears  to  have  been  one  of  that  class,  who,  in  a  later  day,  came 
forward  and  took  a  prominent  part  in  the  English  Reformation ;  as 
such  it  is  desirable  to  give  a  few  specimens  of  his  writings,  and  we 
cannot  but  be  convinced  that  he  must  have  suffered  much  from  the 
doctrines  and  practices  maintained  around  him.  The  first  of  the 
following  extracts  from  his  writings  will  show  that  he  had  no  bigoted 
predilection  for  his  own  class,  but  considered  that  a  Christian  might 
serve  his  Master  faithfully  in  any  station  where  he  was  lawfully 
placed.  Had  the  monastic  orders  in  general  been  formed  of  such 
characters,  Wickliff  would  have  spoken  and  written  very  differently 
of  them.  Such  excellences,  however,  only  render  more  painful 
the  darkness  by  which  they  are  surrounded ;  they  should  make  us 
thankful  for  the  clearer  and  more  steady  light  of  the  Reformation, 
and  more  active  to  work  while  that  day  is  continued  to  us. 

Hilton  is  said  to  have  died  in  the  year  1395;  but  Pits,  apparently 
with  greater  probability,  considers  that  he  lived  about  1433. 
WICK.  Dis.  37  189 


WALTER   HILTON. 


ON  THE  MIXED  LIFE. 

[In  a  treatise  "  Written  to  a  devout  man,  of  secular  es- 
tate," Hilton  thus  advises  his  friend.]  "  I  am  of  the  mind 
that  the  life  which  I  have  termed  to  be  mixed  is  best,  and 
most  befitting  thee,  and  thou  shouldest  accordingly  divide 
and  dispose  of  thy  time  wisely,  and  to  the  satisfaction  of 
the  rule  of  charity.  For  know  thou  well,  that  if  thou 
leave  the  necessary  business  or  the  active  life  belonging  to 
thee,  and  art  careless,  and  take  no  heed  of  thy  worldly 
goods,  as  how  they  are  kept  and  spent,  nor  lookest  after 
those  that  pertain  to  thy  charge,  to  see  they  do  well,  nor 
wilt  afford  thy  help  upon  the  necessity  of  thy  Christian 
brother,  by  reason  of  thy  love,  and  the  desire  thou  hast  to 
apply  thyself  only  to  solitude  and  spiritual  exercises,  ima- 
gining that  by  so  doing  thou  art  excused  and  freed  from 
thy  aforesaid  obligations — if,  I  say,  thou  dost  so,  thou  dost 
not  wisely  nor  profitably  for  thy  soul ;  for  what  are  thy 
works  or  exercises  worth,  be  they  spiritual  or  corporeal, 
unless  they  are  done  according  to  justice  and  reason,  to 
the  honour  of  God,  and  agreeable  to  his  will?  surely  they 
are  even  nothing  worth.  Therefore,  if  thou  leave  or  ne- 
glect that  which  thou  art  bound  unto  by  the  law  of  charity, 
justice,  or  other  obligation,  and  wilt  entirely  give  thee  to 
another  thing  voluntarily  taken  on  thee,  under  pretence  of 
better  pleasing  and  serving  God,  in  a  thing  which  thou  art 
not  bound  unto,  in  so  doing  thou  doest  no  discreet  or 
acceptable  service  to  him." 

After  some  further  remarks,  he  proceeds. 

Thou  "  shouldest  perform  both  these  works  and  exer- 
cises, that  is  to  say,  the  internal  and  external,  at  divers 
and  several  times,  and  with  as  good  will  the  one  as  the 
other,  so  far  as  thou  canst.  As  for  example,  if  thou  hast 
been  at  thy  prayer  and  spiritual  exercise,  that  finished, 
thou  shalt  go  and  busy  thyself  in  some  corporeal  or  exter- 
nal doing  concerning  thy  Christian  brethren,  and  therein 
spend  reasonable  time  with  willingness  and  gladness  of 
mind.  And  after  that  thou  hast  been  busily  employed  for 
a  time  about  thy  servants,  and  other  men  with  whom  thou 
190 


Walter  Hilton. — On  the  mixed  life,  191 

shalt  have  occasions,  and  hast  profitably  spent  with  them 
so  much  time  as  shall  be  truly  needful,  then  shalt  thou 
break  from  these  external  doings,  and  shalt  return  again 
to  thy  prayers  and  devotions,  which  thou  shalt  perform  ac- 
cording to  the  grace  that  God  shall  give  thee  for  it;  and 
so  doing,  thou,  by  the  grace  of  our  Lord,  shalt  put  away 
and  avoid  sloth,  laziness,  idleness,  and  vain  rest,  which 
often  creep  in  upon  us  through  the  deceitfulness  of  our  na- 
ture, under  pretence  or  colour  of  contemplation,  or  other 
spiritual  recollections;  whereby  we  come  to  omit  the  per- 
formance of  good  and  meritorious  external  affairs  and  busi- 
nesses, appertaining  to  us  and  our  charge,  by  the  appoint- 
ment or  providence  of  God.  And  thus  thou  shalt  be  always 
in  some  good  exercise  or  other,  internal  or  external,  by 
turns  and  in  their  proper  times."  (ch.  vi.) 

But  Hilton  knew  the  danger  of  too  great  attention  to  the 
world,  and  in  ch.  xiv.  he  thus  guards  his  friend  against 
suffering  the  love  of  earthly  things  to  engross  his  afTec- 
tions.  "  Many  men  are  covetous  of  worldly  goods,  ho- 
nours, and  earthly  riches,  and  think  both  in  dreaming  and 
waking,  how,  and  by  what  means  they  may  come  thereto ; 
and  then  they  forget  all  care  of  their  soul's  good,  and  all 
thoughts  of  the  pains  of  hell,  or  the  joys  of  heaven.  Surely 
these  men  are  not  wise;  they  are  like  children  that  run 
afler  butterflies,  and  because  they  look  not  to  their  feet  they 
sometimes  easily  fall  down,  and  break  their  legs.  What  is 
all  the  pomp,  honours,  riches,  and  jollity  of  this  world  but 
a  butterfly?  Surely  it  is  no  more,  yea,  it  is  much  less. 
Therefore  I  pray  thee  be  covetous  of  the  joys  of  heaven, 
and  thou  shalt  have  honour  and  riches  that  shall  last  for 
ever." 

He  elsewhere  observes,  "  It  is  less  mastery  to  forsake 
worldly  goods  than  to  forsake  the  love  of  them;  peradven- 
ture  thou  hast  not  forsaken  thy  covetousness,  but  only 
hast  changed  it  from  great  things  unto  small;  from  a 
pound  unto  a  penny,  from  a  silver  dish,  to  one  of  a  half- 
penny." 


192  Walter  Hilton. 

EXTRACTS    FROM 

THE  SCALE  (OR  LADDER)  OF  PERFECTION. 


BOOK  II.    PART  III.    CHAPTER  VII. 


How  Divine  Love,  through  gracious  beholdings  ofJesuSf 
slayeth  all  stirrings  of  pride  ^  and  maketh  the  soul  to 
lose  the  savour  arid  delight  in  all  earthly  honours. 

Nevertheless,  I  shall  tell  thee  more  particularly  how 
love  killeth  sins  in  a  soul,  and  reformeth  virtues.  And  first 
of  PRIDE,  and  the  virtue  contrary  thereto,  namely  humility. 
Thou  must  understand  there  are  two  kinds  of  humility. 
One  is  had  by  working  of  reason ;  another  is  felt  by  the 
special  gift  of  love.  Both  are  of  love,  but  the  former  love 
worketh  by,  and  with  the  reason  of  the  soul,  and  the 
latter  love  worketh  by  itself.  The  first  is  imperfect,  the 
other  is  perfect.  The  first  a  man  feels  from  beholding  his 
own  sins  and  wretchedness,  through  the  which  beholding 
he  thinks  himself  unworthy  to  have  any  gift  of  grace,  or 
any  reward  of  God,  but  thinks  it  enough  that  He  would  of 
his  great  mercy  grant  him  forgiveness  of  his  sins.  And 
also  he  thinks  himself,  because  of  his  sins,  to  be  worse 
than  the  greatest  sinner  that  lives,  and  that  every  man 
does  better  than  he.  And  by  such  beholding  he  thrusts 
himself  down  in  his  thoughts  under  all  men.  And  he  is 
busy  to  withstand  the  stirrings  of  pride  as  much  as  he  can, 
both  bodily  and  spiritual  pride,  and  despises  himself  so, 
that  he  assents  not  to  the  feelings  of  pride. 

Perfect  humility  a  soul  feels  from  the  sight  and  spiritual 
knowing  of  Jesus;  for  when  the  Holy  Ghost  lighteneth 
the  reason  to  the  sight  of  verity,  how  Jesus  is  all,  and 
that  he  doth  all,  the  soul  has  so  great  love,  and  so  great 
joy  in  that  spiritual  sight,  (for  it  is  really  so  indeed,)  that  it 
forgets  itself,  and  fully  leans  to  Jesus  with  all  the  love  that 
it  has,  to  behold  him.  It  takes  no  heed  of  any  unworthi- 
ness  of  itself,  nor  of  sins  afore  done,  but  sets  itself  at 
nought,  with  all  the  sins,  and  all  the  good  deeds  that  ever 
it  did,  as  if  there  were  nothing  but  Jesus. 

Also  such  a  soul,  in  respect  to  his  neighbour  has  no 
regard  to  him,  nor  judging  of  him,  whether  he  is  better  or 
worse  than  himself;  for  he  esteems  himself  and  all  other 


Scale  of  Perfection. — On  Humility.  193 

men  to  be  all  alike,  and  to  be  just  nought  of  themselves  in 
regard  of  God,  and  this  truly  is  so.  For  all  the  goodness 
that  is  wrought  in  himself  or  in  others  is  only  of  God, 
whom  he  beholds  as  all  in  all.  And  therefore  he  sets  all 
other  creatures  at  nought,  as  he  does  himself.  Thus 
humble  was  the  prophet  Isaiah,  xL,  when  he  said  thus,  All 
nations  are  before  our  Lord  as  if  they  were  not,  and  are 
reputed  as  nothing,  and  as  a  vain  thing.  That  is,  in  com- 
parison of  the  endless  being,  and  the  unchangeable  nature 
of  God,  mankind  is  as  nought ;  for  of  nought  was  it  made, 
and  to  nought  shall  it  return,  unless  He  keep  it  in  its 
being  who  made  it  of  nought.  This  is  truth,  and  this 
should  make  a  soul  humble,  if  by  grace  it  could  see  this 
truth. 

Therefore,  when  once  love  openeth  the  inner  eye  of  the 
soul,  to  see  this  truth,  with  other  circumstances  that  attend 
it,  then  the  soul  begins  to  be  really  humble,  for  then 
through  the  sight  of  God,  it  feels  and  sees  itself  as  it  is. 
And  then  does  the  soul  forsake  the  beholding  and  leaning 
upon  itself,  and  fully  falls  to  the  beholding  of  Jesus.  And 
when  it  does  so,  then  the  soul  sets  nought  by  all  the  joy 
and  worship  of  the  world ;  for  the  joy  of  worldly  worship 
is  so  little,  and  so  nought,  in  regard  of  that  joy  and  of  that 
love  which  it  feels  in '  the  spiritual  sight  of  Jesus,  and 
knowledge  of  the  truth,  that  though  it  might  have  the 
worldly  worship  without  any  sin,  he  would  have  nothing 
to  do  with  it.  No,  though  men  would  worship  him,  praise 
him,  and  favour  him,  or  set  him  in  great  state,  it  would  no- 
thing at  all  please  him.  No,  though  he  had  great  skill  in 
all  the  liberal  sciences,  and  of  all  skill  under  the  sun,  or 
had  power  to  work  all  manner  of  miracles,  yet  would  the 
soul  take  no  delight  in  all  this,  no  more  consider  it  a  dainty, 
or  of  more  savour,  than  to  gnaw  upon  a  dry  stick!  He 
had  rather  forget  all  this,  and  be  alone,  out  of  the  sight 
of  the  world,  than  to  think  of  them,  and  be  worshipped 
of  all  men ;  for  the  heart  of  a  true  lover  of  Jesus  is  made 
so  much,  and  so  large,  through  a  little  sight  of  him, 
and  a  little  feeling  of  his  spiritual  love,  that  all  the  liking, 
and  all  the  joy  of  all  the  earth  cannot  suffice  to  fill  a 
corner  of  it. 

And  then  it  well  appears,  that  these  wretched  worldly 

lovers,  who  are  as  it  were  enraptured  with  the  love  of  their 

own  worship,  and  pursue  after  it  to  have  it,  with  all  the 

might  and  all  the   knowledge  they  have,  they  have  no 

37* 


194  Walter  Hilton. 

taste  of  this  humility,  but  are  wondrous  far  from  it.     But 
the  lover  of  Jesus  has  this  humility  lastingly,  and  that  not 
with   heaviness  and   striving  for  it,  but  with  liking  and 
gladness.     This  gladness  he  has,  not  because  he  forsakes 
the  worship  of  the  world,  for  that  were  a  proud  humility 
belonging  to  a  hypocrite;  but  because  he  has  a  sight  and 
a  spiritual  knowledge  of  the  truth  and  worthiness  of  Jesus, 
through  the  gift  of  the  Holy  Ghost.     That  revering  sight, 
and  that  lovely  beholding  of  Jesus,  comforts  his  love  so 
wonderfully,  and  bears  it  up  so  mightily,  and  with  such 
ease,  that  it  cannot  like  or  fully  rest  in  any  earthly  joy, 
nor  would  he  if  he  could.     He  makes  no  matter  whether 
men  praise  him  or  dispraise  him,  worship  him  or  despise 
him ;  as  to  himself,  he  sets  it  not  to  heart,  neither  to  be  well 
pleased  (for  his  greater  humiliation)  when  men  despise  him, 
nor  to  be  displeased  when  men  worship  (reverence)  him  or 
praise  him.     He  had  rather  forget  both  the  one  and  the 
other,  and  only  think  on  Jesus,  and  get  humility  by  that 
way.     And  that  way  is  much  the  most  secure,  whosoever 
can  attain  to  it.     Thus  David  did  when  he  said,  My  eyes 
are  always  to  the  Lord,  for  he  shall  pluck  my  feet  out  of 
the  net.  Ps.  xxv.     For  when  he  doth  so,  then  forsaketh  he 
utterly  himself,  and  casteth  himself  wholly  under  Jesus, 
and  then  is  he  in  a  secure  guard;  for  the  shield  of  truth 
which  he  holds,  keeps  him  so  well  that  he  shall  not  be  hurt 
through  any  stirring  of  pride,  as  long  as  he  holds  himself 
within  the  shield.  As  the  prophet  said.  Verity  shall  com- 
pass thee  with  a  shield,  Ps.  xci.     And  that  is,  if  thou, 
leaving  all  other   things,   only  beholdest   him;  for  then 
shalt  thou  not  dread  for  the  night's  dread;  that  is,  thou 
shalt  not  fear  the  spirit  of  pride,  whether  he  come  by  night 
or  by  day,  as  the  next  verse  saith,  From  the  arrow  that 
fleeth  by  day.  Pride  cometh  by  night  to  assail  a  soul  when 
it  is  despited  and  contemned  of  other  men,  that  thereby  it 
should  fall  into  heaviness  and  sorrow.     It  cometh  also  as 
an  arrow  flying  in  the  day,  when  a  man  is  praised  and 
worshipped  of  all  men,  whether  it  be  for  worldly  doing  or 
spiritual,  that  he  should  have  vain  joy  in  himself,  and  to 
rest  therein,  and  false  gladness  in  things  that  are  passing. 
This  is  a  sharp  arrow,  and  a  perilous,  it  flees  swiftly  and 
strikes  softly ;  but  it  wounds  deadly.  But  the  lover  of  Jesus, 
who  stably  beholds  him  by  devout  prayers  and  busy  think- 
ing on  him,  is  so  lapped  around  with  the  safe  shield  of 
truth,  that  he  dreads  it  not,  for  this  arrow  cannot  enter 


Scale  of  Perfection. — Of  the  Soul.  195 

into  his  soul.     Nay,  though  it  come,  it  hurts  him  not ;  but 
glances  away,  and  passes  forth. 

And  thus  is  the  soul  made  humble,  as  I  understand,  by 
the  working  of  the  Holy  Ghost,  that  is  the  gift  of  love;  for 
he  openeth  the  eye  of  the  soul  to  see  and  love  Jesus,  and 
he  keepeth  the  soul  in  that  sight  restfully  and  securely.  He 
slayeth  all  the  stirrings  of  pride  wonderfully,  and  privately, 
and  softly,  and  the  soul  knoweth  not  how.  And  also  he 
bringeth  in  by  that  way,  verily  and  lovely,  the  virtue  of 
humility.  All  this  doth  divine  love,  but  not  in  all  lovers 
fully  alike;  for  some  have  this  grace  but  short  and  little,  as 
it  were  in  the  beginning  of  it,  and  a  little  assaying  towards 
it,  for  the  conscience  is  not  cleansed  fully  through  grace. 
And  some  have  it  more  fully,  for  they  have  a  clearer  sight 
of  Jesus,  and  they  feel  more  of  this  love. 


Book  I. — Part  III. — Chapter  II. 

Of  the  worthiness  and  excellency  of  the  soul,  and  hoiv  it 
ivas  lost,  and  how  man  may  be  saved  by  the  passion  of 
Christ,  be  he  ever  so  wretched. 

The  soul  of  a  man  is  a  life  consisting  of  three  powers, 
memory,  understanding,  and  will,  after  the  image  and  like- 
ness of  the  blessed  Trinity;  inasmuch  as  the  memory  was 
made  strong  and  steadfast — to  hold  God  in  perpetual  re- 
membrance, without  forgetting,  or  distraction,  or  the  hin- 
derance  of  any  creature.  The  understanding  was  made 
bright  and  clear,  without  error  or  darkness,  as  perfectly  as 
a  soul  in  a  body  unglorified  could  have.  And  the  will 
and  affections  were  made  pure  and  clean,  burning  in  love 
to  God,  without  sensual  love  of  the  flesh,  or  of  any  creature. 
This  was  the  dignity  and  worth  of  man's  soul  by  nature,  at 
his  first  creation,  which  thou  hadst  in  Adam  before  the  first 
sin.  But  when  Adam  sinned,  choosing  love  and  delight  in 
himself  and  in  the  creatures,  he  lost  all  his  excellency  and 
dignity,  and  thou  also  in  him. — For  David  saith  in  the 
Psalms,  Man  being  in  honour  understood  it  not,  and  there- 
fore he  lost  it,  and  became  like  a  beast. 

See  then  the  wretchedness  of  thy  soul ;  for  as  the  me- 
mory was  somewhat  established  and  fixed  upon  God,  so 
now  it  hath  forgotten  him,  and  seeketh  its  rest  in  the  crea- 
tures; now  in  one  creature,  and  then  in  another,  and  never 


196  Walter  Hilton. 

can  find  full  rest,  having  lost  Him  in  whom  is  full  rest. 
And  so  it  is  with  the  understanding,  and  the  will,  and  affec- 
tions, both  which  were  pure  in  spiritual  savour  and  sweet- 
ness, but  now  it  is  turned  into  a  foul  lust  and  liking  in 
itself,  and  in  the  creatures ;  both  in  the  senses,  as  in  gluttony 
and  licentiousness;  and  in  the  imagination,  as  in  pride, 
vain  glory  and  covetousness ;  insomuch  that  thou  canst  do 
no  good  deed  but  it  is  defiled  with  vain  glory,  nor  canst 
thou  easily  make  use  of  any  of  thy  senses  upon  any  thing 
that  is  pleasant,  but  thy  heart  will  be  taken  and  inflamed 
with  a  vain  lust  and  liking  of  it,  which  putteth  out  the  love 
of  God  from  thy  heart,  so  that  no  feeling  of  spiritual  love  or 
savour  may  come  into  it. 

Every  man  that  liveth  in  spirit  understandelh  well  all 
this.  This  is  the  soul's  wretchedness,  and  our  mischief  for 
the  first  man's  sin,  besides  all  other  wretchedness  and  sins 
which  thou  hast  wilfully  added  thereto.  And  know  thou 
well  that  hadst  thou  never  committed  any  other  sin  with 
thy  body — but  only  this  which  is  called  original,  (for  that 
it  is  the  first  sin,  and  is  nothing  else  but  the  losing  of  our 
righteousness  which  we  were  created  in,)  thou  shouldest 
never  have  been  saved,  had  not  our  Lord  Jesus  Christ  by 
his  precious  passion  delivered  thee,  and  restored  thee  again. 

And  therefore,  if  thou  think  I  have  herein  spoken  too 
high,  because  thou  canst  neither  understand  it  well,  nor 
practise  it  accordingly  as  I  have  delivered,  I  will  now 
descend  to  thee,  and  fall  as  low  as  thou  canst  desire,  both 
for  thy  profit  and  my  own.  Then  say  thus ;  though  thou 
art  ever  so  much  a  wretch,  and  hast  committed  ever  so 
great  sins,  do  but  forsake  thyself,  and  all  thy  works  done, 
both  good  and  bad,  and  cry  to  God  for  mercy,  and  ask  for 
salvation  only  by  virtue  of  Christ's  precious  passion,  and 
that  with  a  good  trust,  and  without  doubt  thou  shalt  have 
it.  And  as  for  original  sin,  and  all  other,  thou  shalt  be 
safe,  yea,  as  safe  as  an  anchoret  that  is  inclosed.*'  And  not 
only  thou,  but  all  Christian  souls  that  trust  upon  his  pas- 
sion, and  humble  themselves,  acknowledging  their  wretch- 
edness, asking  mercy  and  forgiveness,  and  the  fruit  of  this 

*  A  rare  admission  to  be  made  by  a  member  of  a  monastic  order. 
It  shows  how  completely  Hilton  was  free  from  those  superstitions 
and  errors  whicli  gave  currency  to  the  letters  of  fraternity  in  those 
days,  whereby  persons  of  rank  were  induced  to  pay  large  sums  that 
their  names  might  be  enrolled  in  the  monastic  orders,  believing  that 
they  should  thereby  secure  their  salvation. 


Scale  of  Perfection. — Salvation  by  Christ.      1 97 

precious  passion  only,  and  submitting  themselves  to  the 
sacraments  of  holy  church,*  though  they  have  been  encum- 
bered with  sin  all  their  life-time,  and  never  had  feeling  of 
spiritual  savour  or  sweetness,  or  spiritual  knowledge  of 
God,  yet  shall  they  in  this  faith  and  good  will,  by  virtue  of 
this  precious  passion  of  our  Lord  Jesus  Christ,  be  safe,  and 
come  to  the  bliss  of  heaven. 

All  this  thou  knowest  well,  but  yet  it  delights  me  to  recite 
and  speak  of  it,  that  thou  mayest  see  the  endless  mercy  of 
our  Lord,  how  low  he  falls  to  thee,  and  to  me,  and  to  all 
sinful  wretches.  Ask  mercy  therefore,  and  have  it.  Thus 
saith  the  prophet  in  the  person  of  our  Lord,  every  one  that 
calleth  upon  the  name  of  our  Lord  shall  be  saved,  Joel  ii. 
Rom.  X.,  that  is,  every  one  that  asketh  salvation  by  Jesus 
and  his  passion. 

This  courtesy  of  our  Lord  some  men  understand  aright, 
and  are  saved  thereby.  And  others,  in  trust  of  this  mercy 
and  this  courtesy,  lie  still  in  their  sins,  and  think  to  have 
the  benefit  of  it  when  they  please,  but  they  are  mistaken, 
for  they  are  taken  before  they  are  aware,  and  so  damn 
themselves. 


[In  another  place  Hilton  thus  speaks  of  Christ  giving 
peace  to  the  soul,  desiring  his  presence  when  he  hath  with- 
drawn for  a  season.] 

Wonder  not  though  the  feelings  of  grace  be  sometimes 
withdrawn  from  a  lover  of  Jesus;  for  holy  writ  saith  the 
same  of  the  spouse,  that  it  fared  thus  with  her.  Cant.  iii. 
I  sought  him,  and  I  found  him  not;  I  called,  and  he  an- 
swered not.  That  is,  when  I  fall  down  to  my  frailty  and 
sin,  then  grace  withdraweth,  for  my  falling  is  cause  thereof, 
and  not  his  flying,  but  then  feel  I  pain  of  my  wretchedness 
in  his  absence.  And  therefore  I  sought  him  by  great  de- 
sire of  heart,  and  he  gave  to  me  not  so  much  as  a  feeble 
answer.  And  then  I  cried  with  all  my  soul,  "  Turn  again 
thou  my  beloved."  And  yet  he  seemed  as  if  he  heard  me 
not.  The  painful  feeling  of  myself,  and  the  assailing  of 
fleshly  loves,  and  fears  in  this  time,  and  the  wanting  of  my 
spiritual  strength  is  a  continual  crying  of  the  soul  to  Jesus. 
And  nevertheless,  our  Lord  maketh  strange,  and  cometh 

*  A  touch  of  popery,  which  shows  how  difficult  it  is  to  become 
divested  of  such  errors,  even  where  the  light  of  truth  is  clearly  seen. 


198  Walter  Hilton. 

not,  cry  I  ever  so  fast,  for  he  is  sure  enough  of  his  lover, 
that  he  will  not  turn  again  to  worldly  loves  quite,  he  can 
have  no  savour  in  them,  and  therefore  stayeth  he  the  longer. 
But  at  the  last,  when  he  pleaseth,  he  cometh  again  full 
of  grace  and  faithfulness,  and  visiteth  the  soul  that  lan- 
guisheth  through  desire,  by  sighings  of  love  after  his  pre- 
sence ;  and  he  toucheth  it  and  anointeth  it  full  softly  with 
the  oil  of  gladness,  and  maketh  it  suddenly  whole  from  all 
pain.  And  then  crieth  the  soul  to  Jesus  in  a  spiritual  voice, 
with  a  glad  heart,  thus,  "  Thy  name  is  as  oil  poured  out. 
Thy  name  is  Jesus,  that  is,  health."  Then  as  long  as  I 
feel  my  soul  sore  and  sick  by  reason  of  sin,  pained  with 
the  heavy  burden  of  my  body,  sorrowful  and  fearful  for 
perils  and  wretchedness  of  this  life,  so  long.  Lord  Jesus, 
thy  name  is  oil  shut  up,  not  poured  forth.  But  when  I 
feel  my  soul  suddenly  touched  with  the  light  of  thy  grace, 
healed  and  cured  from  all  the  filth  of  sin,  and  comforted  in 
love  and  in  light  with  spiritual  strength  and  gladness  un- 
speakable, then  can  I  say  with  strong,  loving,  and  spiritual 
might  to  thee;  "Thy  name,  O  Jesus,  is  to  me  oil  poured 
forth."  For,  by  the  effect  of  thy  gracious  visitation  I  feel 
well  the  true  exposition  of  thy  name,  that  thou  art  Jesus, 
health;  for  only  thy  gracious  presence  healeth  me  from 
sorrow  and  from  sin.     B.  ii.  Part  3.  ch.  xi.* 

*  Hilton  elsewhere  guards  against  the  error  of  attributing  benefi. 
cial  effects  to  the  mere  use  of  the  name  Jesus,  as  it  is  employed  in 
many  Romish  books  of  devotion.  He  says,  "  I  mean  not  this  word 
Jesus  painted  upon  the  wall,  or  written  in  letters  on  a  book,  or  formed 
by  lips  in  sound  of  mouth,  or  framed  in  thy  mind  by  imagination; 
for  in  this  wise  a  man  that  is  void  of  charity  may  find  him."  B.  i. 
P.  3.  ch.  iii.  §  2. 

He  also  guards  against  reliance  upon  mere  feelings;  "  Bodily  feel- 
ings, be  they  ever  so  comfortable,  are  not  to  be  desired,  nor  regarded 
much  if  they  come;  but  spiritual  feelings  should  ever  be  desired;  I 
mean  the  killing  of  all  worldly  love,  the  opening  of  the  spiritual  eye, 
purity  of  spirit,  peace  of  conscience,  and  others  spoken  of  before." 
B.  ii.  Part  3.  ch.  xi. 

The  Scale  of  Perfection  was  printed  repeatedly  between  1494  and 
1672. 


THE  HISTORY 

OF 

REYNOLD    PECOCK, 

Bisoph  of  Chichester, 

AFFLICTED  AND  IMPRISONED  FOR   THE  GOSPEL  OF  CHRIST. 

A.  D.  1457. 


Fox,  in  his  Acts  and  Monuments,  states — In  the  time  of 
archbishop  Bourchier  befell  the  troubles  of  Reynold  Pecock, 
bishop  of  Chichester,  afflicted  by  the  pope's  prelates  for  his 
faith  and  profession  of  the  gospel.  Hall  in  his  Chronicle 
maketh  mention  of  this  bishop,  declaring  that  an  over- 
thwart  (too  severe)  judgment,  as  he  terms  it,  was  given. 
This  man,  saith  he,  began  to  move  questions,  not  private- 
ly, but  openly  in  the  universities,  concerning  the  annates, 
Peter-pence,  and  other  jurisdictions  and  authorities  per- 
taining to  the  see  of  Rome,  and  not  only  put  forth  the 
questions,  but  declared  his  mind  and  opinion  in  the  same; 
wherefore  he  was  for  this  cause  compelled  to  abjure  at 
Paul's  cross.  Of  whom  also  recordeth  the  Polychronicon, 
but  in  few  words.  This  bishop,  first  of  St.  Asaph,  then  of 
Chichester,  so  long  as  duke  Humphrey  lived,  by  whom  he 
was  promoted  and  much  esteemed,  was  quiet  and  safe,  and 
also  bold  to  dispute  and  to  write  his  mind,  and  wrote,  as 
Leland  records,  divers  books  and  treatises.  But  after  that 
good  duke  was  made  away,  this  good  man  was  open  to  his 
enemies,  and  matter  was  soon  found  against  him.  Where- 
upon, he  being  complained  of,  and  accused  by  privy  and 
malignant  promoters  unto  the  archbishop,  letters  first  were 
directed  down  from  the  archbishop,  dated  October  22,  a.  d. 
1457,  to  cite  all  men  to  appear  that  could  say  any  thing 
against  him. 

This  citation  being  directed,  the  bishop  upon  the  sum- 

199 


200  Reynold  Pecoch 

mons  thereof  was  brought,  or  rather  came  before  the  judges 
and  bishops,  unto  Lambeth,  where  Thomas,  the  Archbishop, 
with  his  doctors  and  lawyers,  were  gathered  together  in  the 
archbishop's  court.  In  which  convention,  also,  the  duke 
of  Buckingham  was  present,  accompanied  with  the  bishops 
of  Rochester  and  of  Lincoln.  What  were  the  opinions 
and  articles  objected  against  him,  after  in  his  revocation 
shall  be  specified.  In  his  answering  for  himself  in  such  a 
company  of  the  pope's  friends,  he  could  not  prevail ;  not- 
withstanding, he,  stoutly  defending  himself,  declared  many 
things  worthy  great  commendation  of  learning,  if  learning 
against  power  could  have  prevailed. 

But  they,  on  the  contrary  part,  with  all  labour  and 
travail  extended  themselves,  either  to  reduce  him,  or  else  to 
confound  him.  As  here  lacked  no  blustering  words  of 
terror  and  threatening,  so  also  many  fair  flattering  words 
and  gentle  persuasions  were  admired  withal.  There  was 
no  stone  left  unturned,  no  ways  unproved,  either  by  fair 
means  to  entreat  him,  or  by  terrible  menaces  to  terrify  his 
mind,  till  at  length,  he,  being  vanquished  and  overcome  by 
the  bishops,  began  to  faint,  and  gave  over.  Whereupon  a 
recantation  was  put  unto  him  by  the  bishops,  which  he 
should  declare  before  the  people.  The  copy  of  which  his 
recantation  here  follows. 

In  the  name  of  God,  Amen.  Before  you,  the  most 
reverend  father  in  Christ  and  Lord,  the  lord  Thomas,  by 
the  grace  of  God  archbishop  of  Canterbury,  primate  of  all 
England,  and  legate  of  the  apostolic  see,  I  Reynold  Pe- 
cock,  unworthy  bishop  of  Chichester,  do  purely,  willingly, 
simply,  and  absolutely  confess  and  acknowledge,  that  I  in 
times  past,  that  is  to  say,  by  the  space  of  these  twenty 
years  last  past  and  more,  have  otherwise  conceived,  holden, 
taught,  and  written,  as  touching  the  sacraments,  and  the 
articles  of  the  faith,  than  the  holy  church  of  Rome,  and  uni- 
versal church;  and  also  that  I  have  made,  written,  pub- 
lished, and  set  forth,  many  and  divers  pernicious  doctrinas, 
books,  works,  writings,  heresies,  contrary  and  against  the 
true  catholic  and  apostolic  faith,  containing  in  them  errors 
contrary  to  the  catholic  faith,  and  especially  these  errors 
and  heresies  here  under  written. 

1.  First  of  all,  that  we  are  not  bound  by  the  necessity 
of  faith,  to  believe  that  our  Lord  Jesus  Christ,  after  his 
death,  descended  into  hell. 


His  Troubles  and  Recantation.  201 

2.  Also,  that  it  is  not  necessary  to  salvation  to  believe  in 
the  holy  catholic  church. 

3.  Also,  that  it  is  not  necessary  to  salvation  to  believe 
the  communion  of  saints. 

4.  Also,  that  it  is  not  necessary  to  salvation  to  affirm  the 
body  material  in  the  sacrament. 

5.  Also,  that  the  universal  church  may  err  in  matters 
which  pertain  unto  faith. 

6.  Also,  that  it  is  not  necessary  unto  salvation  to  believe 
that  which  every  general  council  universally  ordains,  ap- 
proves, or  determines,  should  necessarily  for  the  help  of 
our  faith,  and  the  salvation  of  our  souls,  be  approved  and 
held  of  all  faithful  Christians. 

Wherefore,  I,  Reynold  Pecock,  wretched  sinner,  who 
have  long  walked  in  darkness,  and  now  by  the  merciful  dis- 
position and  ordinance  of  God,  am  reduced  and  brought 
again  unto  the  light  and  way  of  truth,  and  restored  unto 
the  unity  of  our  holy  mother  the  church,  renounce  and  for- 
sake all  errors  and  heresies  aforesaid. 

Notwithstanding,  godly  reader,  it  is  not  to  be  believed 
that  Pecock  did  so  give  over  these  opinions,  howsoever  the 
words  of  the  recantation  pretend.  For  it  is  a  policy  and 
play  of  the  bishops,  that  when  they  do  subdue  or  overcome 
any  man,  they  carry  him  whither  they  list,  as  it  were  a 
young  steer  by  the  nose,  and  frame  out  his  words  for  him 
beforehand,  as  it  were  for  a  parrot,  that  he  should  speak 
unto  the  people,  not  according  to  his  own  will,  but  after 
their  pleasure  and  fantasy.  Neither  is  it  to  be  doubted  but 
that  this  bishop  repented  him  afterward  of  his  recantation; 
which  may  easily  be  judged  hereby,  because  he  was  com- 
mitted again  to  prison,  and  detained  captive,  where  it  is 
uncertain  whether  he  was  oppressed  with  privy  and  secret 
tyranny,  and  there  obtained  the  crown  of  martyrdom, 
or  no. 

Bale  states  that  Thomas  Gascoign,  writing  of  Reynold 
Pecock,  makes  declaration  of  his  articles  containing  in 
them  matters  of  sore  heresy.  First,  saith  he,  Reynold 
Pecock  at  Paul's  cross  preached  openly,  that  the  office  of 
a  Christian  prelate,  chiefly  above  all  other  things,  is  to 
preach  the  word  of  God.  That  man's  reason  is  not  to  be 
preferred  before  the  Scriptures  of  the  Old  and  New  Testa- 
ment. That  the  use  of  the  sacraments,  as  they  are  now 
handled,  is  worse  than  the  use  of  the  law  of  nature.    That 

WICK.  DIS.  38 


202  Reynold  Pecock. 

bishops  who  buy  their  admissions  of  the  bishop  of  Rome 
do  sin.  That  no  man  is  bound  to  believe  and  obey  the  de- 
termination of  the  church  of  Rome.  Also  that  the  riches 
of  bishops,  by  inheritance,  are  the  goods  of  the  poor.  Also, 
that  the  apostles  themselves  personally  were  not  the  makers 
of  the  creed;  and  that  in  the  same  creed  once  was  not  the 
article,  he  went  down  to  hell.*  Also,  that  of  the  four  senses 
of  the  Scripture  none  is  to  be  taken,  but  the  very  first  and 
proper  sense.  Also,  that  he  gave  little  estimation,  in  some 
points,  to  the  authority  of  the  old  doctors.  Also,  that  he 
condemned  the  wilful  begging  of  the  friars,  as  a  thing  idle 
and  needless.  Leland  also  saith,  that  he,  not  contented  to 
follow  the  catholic  sentence  of  the  church,  in  interpreting 
of  the  Scripture,  did  not  think  soundly,  as  he  judged  it,  of 
the  holy  eucharist. 

At  length,  for  these  and  such  other  articles,  the  said 
Reynold  Pecock  was  condemned  for  a  heretic,  by  the  arch- 
bishops and  bishops  of  Rochester,  Lincoln,  and  Winches- 
ter, and  other  divines  more.  Whereupon  he,  being  driven 
to  his  recantation,  was  notwithstanding  detained  still  in 
prison.  Where  some  say,  that  he  was  privily  made  away 
by  death. 

Hall  adds,  that  some  say  his  opinions  to  be,  that  spiritual 
persons  by  God's  law  ought  to  have  no  temporal  posse  sions. 
Others  write,  that  he  said  that  personal  tithes  were  not  due 
by  God's  law.  But  whatsoever  the  cause  was,  he  was 
caused  at  Paul's  cross  to  abjure,  and  all  his  books  burnt, 
and  he  himself  kept  in  confinement  during  his  natural  life. 

Further  particulars  respecting  Bishop  Pecock, 

Lewis,  in  his  life  of  Pecock,  has  stated  many  additional 
particulars  respecting  this  persecuted  bishop,  some  of  which 
may  be  added  to  Fox's  narrative. 

Dr.  Pecock  was  a  native  of  Wales,  the  time  of  his  birth  was 
about  A.  D.  1390;  he  studied  at  Oriel  College,  Oxford.  His 
association  with  Humphrey  the  "  good"  duke  of  Gloucester, 
shows  that  he  was  above  the  superstitions  of  the  church  of 
Rome,  and  not  one  of  the  common  stamp  of  Romish  eccle- 
siastics. Tn  the  year  1431,  he  was  appointed  master  of 
Whittington  College,  in  the  city  of  London,  and  rector  of 
the  church  of  St.  Michael  Royal.  About  this  time  Pecock 
seems  to  have  begun  to  study  the  controversy  with  the 
Lollards ;  we  may  easily  suppose  this  led  to  what  Leland 
*  It  was  added  in  the  latter  part  of  the  fourth  century. 


His  opinions  and  writings.  203 

points  out  as  the  first  cause  of  his  troubles,  "  that  he  was 
not  careful  enough  in  his  interpretations  of  Scripture  to 
follow  the  approved  opinion  of  the  orthodox,  but  would 
make  use  of  his  own  sense  and  judgments." 

In  1444,  Pecock  was  promoted  to  the  bishopric  of  St. 
Asaph;  three  years  after,  he  preached  a  sermon  at  Paul's 
cross,  in  which  he  advanced  opinions  respecting  the  preach- 
ing of  bishops,  which  implied  that  it  was  their  duty  rather 
to  be  occupied  in  the  general  care  of  their  dioceses  than  in 
the  work  of  preaching  taken  in  its  ordinary  acceptation,  or 
as  he  expresses  himself,  "  in  its  most  famous  signification." 
Herein  he  certainly  favoured  the  general  practice  of  the 
Romish  prelates  rather  than  the  doctrines  of  the  Lollards, 
who  objected  much  to  unpreaching  prelates.  But  we  find  that 
the  bishops  were  very  much  displeased  by  this  discourse, 
which  makes  it  probable  that  Pecock  had  also  opposed  the 
style  of  preaching  then  commonly  used  by  the  friars,  namely 
the  setting  forth  idle  Romish  legends,  and  tales  of  purgatory, 
to  induce  the  people  to  make  pecuniary  contributions,  and 
that  he  urged  the  importance  of  each  bishop's  overseeing 
the  ministers  in  his  charge,  that  they  performed  their  duties 
in  the  cure  of  souls;  or  perhaps  instead  of  stating  that 
bishops  ought  not  to  preach,  he  urged  that  they  ought  not 
to  preach  in  the  manner  then  most  common.  It  is  difficult 
to  ascertain  what  were  Pecock's  precise  views,  but  it  is  pro- 
bable that  he  wished  to  reconcile  the  Lollards  or  followers 
of  the  truth,  to  the  church  of  Rome,  by  inducing  a  refor- 
mation of  its  chief  malpractices  and  errors.  A  work  which 
many  others  have  laboured  to  effect,  but  it  has  always 
proved  to  be  labouring  in  the  fire  for  very  vanity,  Hab.ii.  13. 
In  furtherance  of  these  views,  he  published  a  book  in  1449, 
called  "  The  Repressing  of  overmuch  blaming  the  Clergy." 
In  the  first  part  of  this  work.  Dr.  Pecock  wrote  against  the 
errors  of  those,  who,  while  opposing  the  errors  of  the  church 
of  Rome  in  asserting  that  Scripture  is  insufficient  for  in- 
struction, unless  tradition  be  added,  went  into  a  contrary 
extreme.  His  views  appear  to  have  been  very  similar  to 
those  stated  by  the  excellent  and  judicious  Hooker,*  but 

*  "  Two  opinions  tliere  are  concerning  the  sufficiency  of  Holy 
Scripture,  each  extremely  opposite  unto  the  other,  and  both  repug'- 
nant  unto  the  truth.  The  schools  of  Rome  teach  Scripture  to  be  in- 
sufficient, as  if,  except  traditions  were  added,  it  did  not  contain  all 
revealed  and  supernatural  truth,  which  absolutely  is  necessary  for 
the  children  of  men  in  this  life  to  know,  that  they  may  in  the  next  be 
saved.     Others  justly  condemning  this  opinion,  grow  likewise  unto 


204  Reynold  Pecock. 

he  expressed  them  in  a  manner  which  would  expose  him  to 
animadversions,  not  only  from  such  as  maintained  either 
position  in  the  extreme,  but  from  those  who  had  more 
correct  knowledge  of  the  truth.  He  defended  some  other 
popish  errors  which  had  been  most  warmly  attacked  by  the 
followers  of  Wickliff,  but  did  this  in  a  manner  unsatisfactory 
to  the  bigoted  papists.  About  the  same  time  Pecock  was 
translated  to  the  bishopric  of  Chichester. 

Another  work  published  by  Dr.  Pecock  was  entitled,  "  A 
Treatise  of  Faith."  Here  again  he  urges  the  Lollards  to 
follow  the  determinations  and  holdings  of  the  church  in 
matters  of  faith,  unless  they  could  evidently  and  plainly 
show  them  to  be  untrue  or  insufficient,  at  the  same  time  he 
disapproves  of  the  principle  that  "  the  clergy,  or  the  church 
of  the  clergy  may  not  err  in  matter  of  faith,"  though  he 
urges  this  as  a  possibility  rather  than  admits  that  it  was  the 
case.  Much  of  his  argument  is  managed  with  the  scholas- 
tic subtilties  then  prevalent.  The  second  part  of  his  trea- 
tise is  on  the  rule  of  faith.  In  it  he  attacked  the  infallibili- 
ty and  supreme  authority  of  the  church,  then  strenuously 
maintained  by  the  clergy.  He  says,  "  Faith  is  taken  in 
two  senses,"  first  to  signify  the  knowledge  by  which  we 
know  the  true  article;  secondly,  the  same  true  article  in 
itself  known  by  faith.  Or  thus,  "  Faith  is  a  knowing, 
wherein  we  consent  in  our  understanding  to  a  truth  being 
above  our  capacity  to  find  and  know,  and  therefore  we 
know  it  by  this,  that  God  affirmed  it;  and  it  is  the  article 
or  the  truth  now  in  this  said  manner  known.  Now  neither 
of  these  two  faiths  may  the  clergy,  or  the  whole  church, 
make  new  or  at  their  own  will."  He  showed  that  "  holy 
writ  is  such  a  ground  and  foundation  of  our  Christian 
general  faith,  that  there  is  no  greater  or  better,  or  to  us 
surer  ground,  or  foundation  to  us  for  our  Christian  general 
faith,  than  is  written  in  holy  writ."  And  that  this  writing, 
containing  all  our  own  faith,  is  precious,  and  ought  not  to  be 
set  little  by,  neither  to  be  faintly  and  unworthily  received. 
He  made  other  important  statements  with  respect  to  Holy 
Scripture.  "  Very  often  Scripture  expoundeth  itself,  inas- 
much as  by  the  reading  of  Scripture  in  one  part,  a  man 
shall  learn  which  is  the  true  understanding  of  Scripture  in 

a  dangerous  extremity,  as  if  Scripture  did  not  only  contain  all  things 
in  that  khid  necessary,  but  all  things  simply,  and  in  such  sort,  that  to 
do  any  thing  according  to  any  other  law,  were  not  only  unnecessary, 
but  even  opposite  to  salvation,  unlawful  and  sinful." — Hooker,  Ecc. 
Pol.  ii.  §  8.    See  Leiois's  Life  of  Pecock. 


His  Treatise  of  Faith.  205 

all  other  parts  wherein  he  doubted  or  was  ignorant  before. 
Certain  it  may  be,  that  one  simple  person,  in  fame,  or  in 
state,  is  wiser  for  to  know,  judge,  and  declare,  what  is  the 
true  sense  of  a  certain  portion  of  Scripture,  and  what  is  the 
truth  of  some  article,  and  that  for  his  long  studying,  labour- 
ing, and  advising  thereupon,  than  is  a  great  general  coun- 
cil." So  again,  "  The  writing  made  and  found  by  God, 
and  by  the  apostles — may  ground  sufficiently  the  same  faith 
in  every  clerk  or  layman,  notably  reasoned  for  to  under- 
stand what  he  readeth  in  the  New  Testament,  though  he 
learn  not  the  same  faith  by  any  general  council,  or  any  mul- 
titude of  clerks  to  be  gathered  together."  But  (his  work  is 
especially  to  be  noted  for  the  testimony  it  contained  against 
persecution.  Objecting  to  the  violent  courses  then  pursued 
relative  to  the  Lollards,  he  says,  "  The  clergy  shall  be  con- 
demned at  the  last  day,  if  they  draw  not  men  by  clear 
knowledge  into  consent  of  true  faith,  instead  of  by  fire, 
sword,  or  hanging."  He  however  qualifies  this  by  adding, 
"  Although  I  will  not  deny  these  second  means  to  be  lawful, 
provided  the  former  be  first  used."  Bishop  Pecock's  reason- 
ings, though  for  the  most  part  short  of  scriptural  truth,  were 
sufficient  to  bring  down  the  displeasure  of  the  ecclesiastics; 
accordingly  we  find  him  opposed  by  several  leading  doctors. 
In  1457,  he  was  expelled  the  house  of  lords,  and  forbidden 
the  king's  presence;  his  works  were  also  submitted  to  ex- 
amination. The  political  events  of  that  period  had  de- 
prived him  of  his  most  powerful  supporters. 

In  the  preceding  account  from  Fox  particulars  are  given 
of  the  result  of  this  examination  of  bishop  Pecock's  wri- 
tings. It  is  unnecessary  to  enter  further  into  the  details, 
except  to  observe  that  there  does  not  appear  any  ground  for 
an  accusation  of  his  enemies,  that  he  did  not  consider  faith 
in  the  Holy  Ghost  necessary  for  salvation.*     In  summing 

*  Lewis  supposes  that  this  calumny,  for  which  there  is  not  the 
least  ground  apparent  in  any  writings  of  bishop  Pecock's  now  ex- 
tant, arose  from  his  denying  that  belief  in  the  holy  catholic  church 
was  necessary  to  salvation;  a  position  since  admitted  even  by  the 
council  of  Trent.  His  denial  that  it  was  necessary  for  salvation  to 
believe  that  our  Lord  Jesus  Christ  descended  into  hell,  because  this 
article  was  not  originally  in  the  apostle's  creed,  but  placed  there  in 
aflertimes  by  the  ecclesiastics,  seemed  plainly  to  show  that  in  bishop 
Pecock's  opinion,  the  clergy,  either  in  council  or  out  of  it,  had  no  pow- 
er to  make  articles  of  faith  necessary  to  be  believed  for  Christian  men's 
salvation.  Like  his  successors  among  the  Reformers,  he  disputed 
against  "  unwritten  verities,"  or  the  authority  of  human  traditions. 
38* 


206  Reynold  Pecock. 

up,  or  enforcing  the  charges,  the  archbishop  did  not  make 
any  reference  to  this  allegation.  It  was  very  usual  for  the 
Romish  church  to  lay  to  the  charge  of  those  who  differed 
from  her,  things  that  they  knew  not. 

Bishop  Pecock  submitted  to  the  church  of  Rome,  and 
abjured  the  articles  laid  to  his  charge,  as  already  has  been 
mentioned.  Many  thousands  crowded  to  witness  his  public 
penance.  At  the  conclusion  of  this  humiliating  scene  he  is 
said  to  have  publicly  exclaimed,  "  My  pride  and  presump- 
tion have  brought  these  calamities  and  reproaches  upon 
me."  It  is  very  possible  that  the  bitter  lessons  he  had 
learned  in  the  school  of  adversity  were  blessed  to  his  soul. 
The  lowest  abuse  was  now  heaped  upon  him  by  the  Romish 
zealots,  and  poetic  allusions  made  to  him  as  a  peacock  des- 
poiled of  his  plumage,  and  changed  to  an  owl! 

That  his  abjuration  was  forced,  and  not  a  willing  com- 
pliance, there  can  be  no  doubt ;  this  is  confirmed  by  the  con- 
tinued persecution  of  his  enemies,  and  especially  from  the 
manner  in  which  those  appointed  to  be  his  advisers  spoke 
of  him  nearly  a  year  afterwards. 

He  was  now  classed  with  those  whom  he  had  so  lately 
opposed,  and  the  following  royal  mandate  to  the  university 
of  Oxford,  against  the  writings  of  Wickliff  and  Pecock,  pre- 
sents a  useful  lesson  to  some  who  in  later  days  have  stood 
aloof  from  humbler  characters,  while  they  held  the  same 
doctrines  of  truth,  though  perhaps  expressed  in  different 
terms. 


To  our  right  trusty  and  entirely  beloved  chaplain,  master 
Thomas  Chandler,  doctor  of  divinity,  chancellor  of  our 
university  of  Oxford,  and  to  the  regents  and  non  re- 
gents, and  principals  also  of  the  colleges  and  halls  of 
the  same  university. 

Right  trusty  and  entirely  beloved,  and  trusty  and  well- 
beloved,  we  greet  you  well.  And  whereas  we  doubt  not  ye 
have  well  understood  the  great  injuries  and  perils  that  the 
church  and  the  clergy  of  England  have  now  of  late  stood 
in,  by  the  multiplying  and  copying  of  divers  erroneous  books 
and  works,  common  to  the  hands  of  many  mischievous  and 
seditious  persons  of  these  our  realms,  intending  almost  the 
subversion  of  all  police,  sovereign  power,  and  jurisdiction, 
as  of  the  articles  of  our  faith.     For  whose  false  and  mali- 


Mandate  against  his  writings*  207 

cious  conspiracies  and  purposes  to  be  withstood  and  re- 
pressed, we  have  and  shall  put  ourself  at  all  times  in  our 
uttermost  devoir,  not  sparing  to  employ  our  own  person  in 
God's  cause,  as  we  know  ourselves  so  bound  to  do.  There- 
fore it  is  that  we  write  unto  you  at  this  time,  to  the  intent 
that  our  disposition  should  be  known  every  where,  namely, 
to  you  having  guiding  and  governance  of  our  university 
of  Oxford,  so  that  by  your  effectual  support  and  abilities 
this  new  found  venomous  sect  might  be  the  rather  suppres- 
sed and  overthrown,  to  the  honour  of  God,  and  exalta- 
tion of  the  true  faith  of  his  church.  And  forasmuch  as  we 
verily  understand  that  there  remain  in  divers  places  of  our 
university  many  works  and  books  compiled,  as  well  by 
Reynold  Pecock  as  by  Wickliff,  containing  great  and  in- 
dustrious errors  and  opinions,  contrary  to  the  faith,  and  the 
holy  attestations  of  the  universal  church,  by  which  works 
and  books,  not  only  minds  are  set  in  frowardness  and 
malice,  but  also  innocent  and  simple  persons  may  be  dis- 
couraged by  study-taking  upon  the  same  books,  as  now  of 
late  it  hath  been  evidently  proved  and  known.  We  there- 
fore desire  and  pray  you,  and  not  the  less  in  the  straitest 
wise  would,  and  charge  you,  to  command  true,  due,  and 
whole  searches  for  the  said  books  of  Pecock  and  Wickliff, 
and  all  other  damnable  works,  whatsoever  they  be.  So  that 
like  as  the  authors  of  the  same  have  been  by  sufficient  ex- 
amination and  authorities  before  these  days  reproved  and 
condemned  for  their  said  damnable  adjunctions  and  errors, 
likewise  the  same  works  may  therefore  be  utterly  foredoom- 
ed and  put  out  of  remembrance.  Charging  moreover  that 
all  the  said  works  and  books,  when  and  as  oflen  as  they  are 
found,  be  wholly  brought  and  conveyed  to  the  hands  of  you 
our  said  chaplain  and  chancellor  there.  And  the  same, 
without  dispensation  or  sparing  any  part  of  them,  to  be  by 
you  committed  to  the  fire,  in  like  manner  and  form  as  it 
hath  been  done  touching  the  books  of  Pecock,  at  another 
season,  yourself  being  chancellor  of  Oxford  at  the  same  time. 
And,  if  ye  find  any  person  or  persons,  what  estate,  de- 
gree, or  condition  they  be  of,  within  our  said  university, 
refusing  to  obey  and  perform  our  commandment  in  this 
part,  or  concealing  any  of  the  said  books  or  works,  or  in 
any  wise  hindering  the  said  search  to  be  made,  ye  proceed 
against  them  or  him,  to  their  or  his  most  utter  punishment, 
in  example  to  others,  certifying  us  and  our  council  from 
time  to  time,  of  the  names  of  the  same.    And  that  ye  fail  not 


208  Reynold  Pecock. 

hereof  as  ye  intend  to  do  us  right  singular  pleasure,  and 
answer  to  us  at  your  peril. 

Given  under  our  privy  seal  at  Westminster,  the  16th  day 
of  February.* 

Sentence  of  deprivation  was  passed  against  Pecock,  but 
he  had  sufficient  interest  to  procure  bulls  from  Rome,  order- 
ing his  restoration  to  his  diocese*  They  were  objected  to. 
Threats  were  held  out  of  an  embassy  being  sent  to  the  pope, 
and  that  severe  punishment  should  be  inflicted  upon  him  un- 
less he  renounced  his  see,  while  a  competent  pension  was 
offered  him  if  he  would  resign.  It  does  not  appear  whether 
he  complied  with  these  terms,  but  from  the  treatment  he 
afterwards  experienced,  we  may  suppose  that  he  refused. 

Another  was  promoted  to  his  bishopric,  while  Pecock 
was  sent  to  the  abbey  of  Thorney,  in  an  unhealthy  part  of 
Cambridgeshire.  Instructions  were  given  to  the  abbot,  that 
Dr.  Pecock  should  "  have  a  secret  closed  chamber,  and  that 
he  pass  not  out  of  the  said  chamber."  One  attendant  was 
allotted  him,  but  no  one  else  was  to  see  or  speak  to  him 
without  leave.  The  use  of  pens,  ink,  and  paper  were  for- 
bidden. His  library  was  restricted  to  a  mass  book,  a  psal- 
ter, a  legend,  and  a  Bible.  His  diet  at  first  was  to  be  the 
common  allowance  of  the  monks,  but  after  sometime  might 
be  slightly  improved.  For  these  charges,  and  the  fitting 
up  of  his  "  closed  chamber,"  an  annual  allowance  of  eleven 
pounds  was  ordered  to  be  made  to  the  abbot.  Various  ac- 
counts of  his  death  have  been  given,  but  it  is  most  probable 
that  the  strictness  of  such  a  confinement  at  his  advanced 
age,  soon  terminated  his  days.  He  fell  a  sacrifice  to  the 
doctrine  of  the  infallible  authority  of  the  clergy  of  the  church 
of  Rome.  His  fate  is  a  proof  that  skill  in  the  learning  then 
esteemed,  knowledge  superior  to  his  contemporaries,  and 
even  a  desire  to  defend  the  unity  of  the  outward  church, 
did  not  avail,  when  the  grosser  absurdities  of  the  Romish 
faith  and  the  usurpations  of  its  clergy,  were  rejected,  and 
their  cruel  proceedings  disapproved. 

*  There  is  anotlier  letter  from  the  king  to  the  chancellor,  dated 
April  17th,  thanking  the  university  for  its  ready  and  speedy  execu- 
tion of  the  order  in  the  preceding  letter,  so  that  all  such  books  as 
could  be  found  within  the  university,  erroneous,  and  contrary  to  the 
Christian  faith,  had  been  condemned  and  burned.  Harpsfield,  in  the 
reign  of  Queen  Mary,  expressly  speaks  of  Pecock  as  entangled  in 
the  opinions  of  WicklifF.  These  letters  are  among  the  MSS.  in  the 
library  of  Corpus  Christi  College,  Cambridge.  These  proceedings 
took  place  in  the  early  part  of  the  reign  of  Edward  IV. 


His  Prayer.  209 

Lewis  concludes  his  life  of  Pecock  with  the  following 
prayer,  composed  by  the  bishop,  in  English.  "  O  thou 
Lord  Jesu,  God  and  man,  Head  of  thy  Christian  church, 
and  teacher  of  Christian  belief,  I  beseech  thy  mercy,  thy 
pity,  and  thy  charity,  far  be  this  peril  (implicit  faith)  from 
the  Christian  Church,  and  from  each  person  therein  con- 
tained. And  shield  thou  that  this  venom  never  be  brought 
into  thy  church,  and  if  thou  suffer  it  any  while  to  be  brought 
in,  I  beseech  thee  that  it  be  soon  cast  out;  but  suffer  thou, 
ordain,  and  do,  that  the  law  and  the  faith  which  thy  church 
at  any  time  keepeth,  be  received  and  admitted  to  fall  under 
examination,  whether  it  be  the  same  true  faith  which  thou 
and  thine  apostles  taught,  or  no,  and  whether  it  hath  suffi- 
cient evidences,  that  it  is  true  faith  or  not."* 

*  Some  additional  light  may  be  thrown  upon  the  displeasure  of 
the  papists  at  bishop  Pecock's  opposition  to  their  interpretation  of 
the  clause  in  the  creed  respecting  Christ's  descent  into  hell,  by  the 
following  memorandum  respecting  one  of  the  pieces  of  puppet-show 
machinery  exhibited  by  tlie  priests  in  England  at  that  period. 

"  Item,  That  master  Canning  hath  delivered  this  4th  day  of  July, 
in  the  year  of  our  Lord  1470,  to  master  Nicholas  Peters,  vicar  of  St. 
Mary  RedclifFe,  (Bristol,)  Moses  Conterin,  (and)  Philip  Bartholo- 
mew,  procurators  of  St.  Mary  RedclifFe  aforesaid ;  a  new  sepulchre^ 
well  gilt  with  gold,  and  a  cover  thereto. 

"  Item,  An  image  of  God  Almighty  rising  out  of  the  same  sepul- 
chre, with  all  the  ordinance  that  belongeth  thereto,  that  is  to  say,  a 
lath  made  of  timber,  and  the  iron  work  thereof. 

"  Item,  thereto  belongeth  heaven  made  of  timber  and  stained 
cloths. 

"  Item,  hell,  made  of  timber,  and  iron  work  thereto,  with  devils  to 
the  number  of  thirteen. 

"  Item,  four  knights  armed,  keeping  the  sepulchre,  with  their 
weapons  in  their  hands,  that  is  to  say,  two  axes  and  two  spears, 
with  two  paves,  (large  shields.) 

"  Item,  four  pair  of  angels'  wings  for  four  angels,  made  of  timber 
and  well  painted. 

"  Item,  the  Father,  the  crown,  and  visage ;  the  ball  with  a  cross 
upon  it,  well  gilt  with  fine  gold. 

"  Item,  the  Holy  Ghost  coming  out  of  heaven  into  the  sepulchre. 

"  Item,  belongeth  to  the  four  angels,  four  chevelers  (or  supports — 
the  angels  would  be  personified  by  four  boys  or  young  females)." 
Harrington's  NugcB  Antiques,  by  Park. 

It  is  painful  to  advert  to  such  blasphemous  representations,  but 
we  cannot  otherwise  have  a  just  idea  of  the  spiritual  darkness 
which  then  prevailed,  and  the  difficulties  the  reformers  had  to  con- 
tend against.  Even  at  the  present  day,  where  popery  prevails,  such 
representations  are  general,  and  to  such  proceedings  the  principles 
of  Romanism  must  lead. 


/ 


THE 

LOLLARDS  OF  BUCKINGHAMSHIRE. 

PERSECUTED  A.  D.  1521. 


We  have  seen  the  extent  to  which  the  doctrines  of  the 
truth,  as  taught  by  Wickliff  and  his  followers,  prevailed  in 
England ;  also  that  the  efforts  of  the  papists  were  successful 
in  again  spreading  thick  darkness  over  the  people,  and 
preventing  the  free  circulation  of  the  Scriptures.  But  there 
is  sufficient  evidence  that  during  the  century  and  a  half 
which  elapsed  between  the  death  of  Wickliff  and  the  more 
general  reformation  in  the  reign  of  Henry  the  eighth,  there 
were  many  thousands  who  feared  the  Lord  in  secret,  and 
who  in  their  hearts  bowed  not  down  to  the  Baal  of  Romish 
superstition.  This  is  manifest  from  numerous  particulars 
recorded  in  the  bishops'  registers  respecting  the  martyrs 
and  confessors  for  the  faith;  many  extracts  from  which 
are  given  by  Fox  and  Wilkins.  To  recapitulate  the  de- 
tails respecting  these  martyrs,  and  their  sufferings,  would 
be  foreign  to  the  design  of  the  present  work;  but  some 
account  of  the  persecutions  in  Buckinghamshire,  in  the 
early  part  of  the  sixteenth  century,  may  be  here  given,  as 
they  exhibit  an  important  link  in  the  history  of  the  Refor- 
mation. We  do  not  possess  original  writings  of  Lollards 
in  the  latter  part  of  the  fifteenth  century,  or  the  commence- 
ment of  the  sixteenth,  but  these  records  incontestably  prove 
that  the  lessons  of  truth  taught  by  Wickliff,  had  taken  deep 
root  in  England,  and  continued  to  be  studied,  before  the 
doctrines  of  the  German  reformers  were  known  in  our  coun- 
try. The  streams  which  had  risen  from  different  sources, 
then  united  and  swelled  into  a  mighty  river  which  made 
glad  the  city  of  our  God. 

Numerous  afiecting  narratives  are  recorded  on  indispu- 
table authority.  The  atrocious  scene  exhibited  at  Amersham 
in  1506,  when  the  daughter  of  William  Tylsworth,  a  married 
woman,  named  Clerk,  was  compelled  to  set  fire  to  the  fagots 
which  consumed  her  father  alive,while  her  husband,  and  sixty 
210 


The  Lollards  of  BuckingJiamsJiire.  211 

others,  stood  by  doing  penance* — the  burning  of  six  men 
and  a  woman  in  one  fire  at  Coventry,  for  teaching  their 
children  the  Lord's  Prayer  and  the  ten  commandments  in 
Enghsht — the  burning  of  John  Brown,  in  Kent,  near  his 
own  house,  after  his  feet  had  been  broiled  on  hot  coals  by 
archbishop  Warham  and  bishop  Fisher,  till  the  flesh  was 
consumed  to  the  bone,  for  a  shrewd  question  put  to  a  priest 
who  pretended  to  deliver  souls  from  purgatory — the  secret 
murder  of  Hunn  in  the  Lollard's  tower  at  St.  Paul's  cathe- 
dral, whose  sole  offence  was  refusing  to  pay  a  fee  unlaw- 
fully demanded  by  a  Romish  priest — all  these,  and  many 
more,  plainly  show  the  extent  to  which  persecution  then 
proceeded,  the  causes  for  which  it  was  inflicted,  and  the 
atrocious  cruelties  by  which  it  was  accompanied. 

The  activity  of  the  secret  teachers  of  truth,  and  the  ex- 
tent of  their  labours,  are  shown  by  many  of  these  details, 
and  ma)'-  be  further  illustrated  by  the  accusations  against 
Thomas  Mann.  He  was  apprehended  in  1511,  and  ac- 
cused of  denying  several  popish  errors.  Having  submitted 
to  the  judgment  of  the  Romish  church,  he  was  imprisoned 
in  the  abbeys  of  Osney  and  Frideswide  at  Oxford,  from 
whence  he  escaped,  and  abode  chiefly  in  Essex  and  Suflblk 
till  1518,  when  he  was  again  apprehended,  and  brought 
before  Fitzjames,  bishop  of  London.  The  twelfth  article 
alleged  against  him  states,  "  That  since  the  time  of  his  ab- 
juration, he  had  said  that  he  and  his  wife  had  turned  six 
or  seven  hundred  people  unto  those  opinions  which  he  was 
abjured  of."  He  was  burned  in  Smithfield,  March  29, 
1518.  The  particulars  of  the  accusations  against  him  and 
others  also  show  that  Wicklifl^'s  tracts,  his  translation  of 
the  Scripture,  with  other  similar  works,  were  efficient 
means  of  usefulness  in  that  day. 

We  may  now  proceed  to  the  record  of  English  professors 
of  the  truth  above  referred  to;  the  reader  will  find  that 
these  poor  sufferers  were  almost  all  convicted,  if  such  a 

*  Fox  narrating'  this  event  in  1562,  says,  "  that  to  stop  the  mouth 
of  all  carping  cavillers  with  as  much  possibiUty  as  I  may,  be  it 
known  to  all  such  persons  who  by  evidence  of  truth  and  witnesses 
will  be  satisfied,  that  in  the  town  of  Amersham  are  yet  alivcy  both 
men  and  women,  who  can  and  do  witness  of  the  same."  Two  of 
them,  William  Page  and  Agnes  Witlierley,  he  mentions  by  name. 
The  spot  where  this  deed  of  horror  was  perpetrated  is  still  pointed 
out. 

t  For  the  truth  of  this  Fox  refers  to  a  woman  named  Hall,  living 
at  Bagington,  when  his  work  was  printed.  All  the  principal  narra- 
tives of  Fox  are  fully  authenticated,  and  his  authorities  mentioned. 


212  The  Lollards  of  BucTdnghamshire. 

term  may  be  so  applied,  on  the  extorted  testimony  of  their 
fellows.  A  more  striking  exemplification  that  "  a  man's 
foes  shall  be  they  of  his  own  household,"  Matt.  x.  36,  is 
not  recorded  in  the  pages  of  history. 

We  find  sons  and  fathers,  daughters  and  mothers,  bro- 
thers, sisters,  masters,  and  servants,  all  accusing  each 
other ;  the  bonds  of  society,  and  the  common  ties  of  na- 
ture, were  violently  rent  asunder  by  the  inquisitorial  seve- 
rities of  the  Romish  prelates.  The  particulars  are  here 
given  in  a  condensed  form,  from  the  Acts  and  Monuments 
of  John  Fox ;  who  entitles  this  painful  narrative, 

A  Table  describing  the  grievous  affiiction  of  good  men 
and  women,  in  the  diocese  of  Lincoln,  under  John 
Longland,  their  bishop,  with  the  names  both  of  the  ac- 
cusers, and  of  them  that  were  accused;  also  with  the 
crimes  to  them  objected;  out  of  the  Registers  of  the 
said  diocese.    Anno  1521. 

Robert  Bartlet,  and  Richard  his  brother,  were  detected 
by  several  of  their  former  associates,  to  be  known  men, 
that  is,  to  be  of  the  same  company  and  affinity  with  others, 
that  had  been  abjured  before,  in  the  time  of  William  Smith, 
bishop  of  Lincoln,  about  the  year  1508.  And  that  in  the 
house  of  Thomas  Harding,  they  were  so  noted  by  the  words 
of  Harding's  wife;  who  speaking  to  Robert  Bartlet,  said 
that  she  was  glad  that  he  was  converted  to  grace,  and 
chosen  to  Almighty  God,  requiring  him  never  to  forsake 
that  which  he  was  called  to,  for  if  he  did,  there  was  no  sacri- 
fice left  for  him.  Also  the  said  Harding's  wife,  speaking  to 
Richard  Bartlet,  coming  into  her  house,  said.  Here  cometh 
a  good  man,  and  I  hope  he  will  be  a  good  man,  but  he  hath 
so  much  mind  of  buying  and  selling  and  taking  of  farms, 
that  it  putteth  his  mind  from  all  goodness.  By  which 
words  it  appeared,  said  they,  that  he  was  a  known  man. 
Also,  that  Robert  Bartlet,  speaking  to  Harding's  wife,  said, 
he  had  thought  to  have  called  William  Tylsworth  false 
heretic;  but  now  he  was  better  advised.  Also,  that  they 
used  the  lectures  and  readings  of  that  company. 

This  Robert  Bartlet,  and  Richard  his  brother,  first  be- 
ing sworn,  and  yet  confessing  nothing  before  the  bishop, 
at  last  were  convicted  by  witnesses,  and  noted  therefore  of 
perjury.  Wherefore  incurring  greater  danger,  they  were 
constrained  at  their  next  examination  to  confess  what  they 
had  both  done  and  said.     That  is,  that  the  said  Robert 


The  Lollards  of  Buckinghamshire.  213 

had  read  unto  Richard  his  brother,  a  parcel  of  Scripture 
beginning  thus,  James  the  servant  of  God,  to  the  twelve 
kinds,  &c.  Also,  for  that  he  heard  William  Tylsworth 
say,  that  images  of  saints  were  but  stocks  and  stones,  and 
dead  things;  and  that  he  taught  the  same  to  his  brother 
Richard,  and  concealed  the  words  of  William  Tylsworth. 
Also,  for  that  he  partly  believed  Thomas  Mastal,  teaching 
him  that  the  true  presence  of  Christ  was  not  in  the  sacra- 
ment; and  likewise  of  images  and  pilgrimage.  Also,  for 
receiving  the  communion  at  Easter  without  shrift,  or  pre- 
vious confession  to  the  priest. 

Robert  Bartlet  was  brought  to  examination,  and  caused 
by  his  oath  to  detect  Richard  Bartlet,  his  brother,  because 
he  said,  his  brother  Richard  had  been  much  conversant 
with  Thurstan  Littlepage,  and  had  learned  of  him  the  coun- 
sels and  secrets  of  these  men.  Also,  that  he  had  learned  of 
him  some  of  the  epistle  of  St.  James. 

The  cause  wherein  Robert  Bartlet  detected  Isabel  his 
wife,  was,  that  when  the  bishop's  servant  was  come  for  her 
husband,  she  uttered  these  words,  saying,  Alas,  he  was  now 
an  undone  man,  and  she  but  a  dead  woman.  Furthermore, 
the  said  Robert,  being  demanded  of  the  bishop  whether  he 
knew  Isabel  his  wife  to  be  of  the  sect  of  heretics  before  he 
married  her,  said,  Yea.  Being  asked  again,  if  she  had  not 
been  of  that  sect,  whether  then  he  would  have  married  her, 
he  granted  the  same  likewise.  The  said  Robert  Bartlet 
detected  also  his  own  sister,  in  that  he  had  twice  instructed 
her  not  to  worship  images,  and  also  had  taught  her  in  the 
epistle  of  St.  James. 

The  aforesaid  Robert  Bartlet  was  brought  to  examina- 
tion, and  caused  by  his  oath  to  detect  Elizabeth  Deane, 
Emme  Tylesworth,  William  Grinder  and  his  wife,  John 
Scrivener,  Alexander  Mastal,  William  Tylsworth,  Thurstan 
Littlepage,  and  John  Bartlet  his  brother,  these  to  be  of  the 
number  of  known  men ;  for  that  they  resorted  many  times 
together,  reading  and  conferring  among  themselves,  and 
talking  against  worshipping  of  images,  and  pilgrimage. 
And  if  any  came  in  amongst  them,  who  was  not  of  their 
side,  then  they  would  say  no  more,  but  all  keep  silence,  &c. 

Richard  Bartlet  by  his  oath  was  constrained  to  detect 
Agnes  Wellis,  his  sister,  in  three  points. 

First,  for  learning  the  epistle  of  St.  James  in  English  of 
Thurstan  Littlepage.  Secondly  for  not  believing  the  bodily 
presence  in  the  sacrament.     Thirdly,  for  speaking  against 

WICK.  DIS.  39 


214  The  Lollards  of  Buckinghamshire, 

worshipping  of  images  and  going  on  pilgrimages.  This 
Richard  Bartlet  also  in  his  confession,  said  of  his  father, 
that  he  was  a  better  man  than  he  was  taken  for.  For  the 
other  day  there  came  a  man  to  him,  as  he  was  threshing, 
and  said,  God  speed  father  Bartlet,  ye  work  sore.  Yea, 
said  he,  1  thresh  God  almighty  out  of  the  straw  !* 

Against  this  Agnes  Wellis  brought  and  examined  before 
the  bishop,  were  ministered  interrogatories,  some  of  which 
were  as  follows : — 

Whether  she  knew  any  other  to  be  suspected  of  the  same 
heresy  or  sect,  beside  them  of  Amersham  so  convented ; 
who  they  were,  and  how  many?  Whether  she  had  been, 
or  is  now  noted,  had,  holden,  or  reputed,  or  defamed,  to  be 
of  the  same  sect  with  Thurstan  Littlepage,  or  others  con- 
victed of  heresy,  and  whether  she  be,  or  hath  been  nomi- 
nated for  a  known  woman  among  them?  Whether  Thurs- 
tan Littlepage  did  ever  teach  her  the  epistle  of  St.  James,  or 
the  epistles  of  St.  Peter  or  Paul  in  English?  and  whether 
she  had  repeated  oft  times  the  epistle  of  St.  James,  unto  the 
said  Thurston,  in  the  presence  of  Richard  Bartlet,  her  bro- 
ther? Whether  she  had  been  instructed  by  Thurstan  Lit- 
tlepage, or  by  any  other,  in  the  aforesaid  sect,  that  in  the 
sacrament  of  the  altar  was  not  the  true  body  of  Christ,  but 
only  the  substance  of  bread?  Whether  she  had  been  in- 
structed by  Thurstan  Littlepage,  or  any  other,  that  pilgrim- 
age was  not  to  be  used,  nor  the  images  of  saints  to  be 
adored?  Whether  that  Robert  or  Richard  Bartlet,  her  bro- 
ther, did  ever  teach  her  the  epistle  of  St.  James;  and  if  he 
did,  how  often,  and  where?  Whether  she  knew  such  a  law 
and  custom  among  them,  that  such  as  were  of  that  sort,  did 
contract  matrimony  only  with  themselves,  and  not  with  other 
Christians?  Whether  she  did  ever  hear  Thurstan,  or  any 
other,  say,  that  they  only  which  were  of  their  doctrine, 
were  true  Christians?  When  she  came  to  receive,  and  was 
confessed,  whether  she  did  utter  and  confess  her  heresies 
to  the  priest?  Unto  these  and  other  captious  and  cruel  in- 
terrogatory articles,  ministered  against  Agnes  Wellis,  she 
answered  negatively  almost  to  them  all ;  refusing  to  utter 
any  person  unto  the  bishop.  But  soon  after,  being  other- 
wise schooled,  I  cannot  tell  how,  by  the  (Roman)  catho- 
lics, she  was  compelled  to  detect  both  herself,  her  brother 
Robert  Bartlet,  Thurstan  Littlepage,  and  also  Isabel  Mor- 
win. 

*  Alluding  to  the  Romish  transubstantiation  of  the  breaden  cake. 


The  Lollards  of  Buckinghamshire,  215 

The  crime  laid  to  Alice  Harding  was  this,  when  the 
priest  was  coming  to  Richard  Bennet,  to  give  him  housel 
she  went  before,  and  instructed  him  what  he  should  do. 

Roger  Bennet,  by  hke  compulsion  of  his  oath,  was  caused 
to  detect  John  Jennings  and  two  others  for  carrying  about 
certain  books  in  English;  also  W.  Smith,  wheeler,  the 
wife  of  J.  Milsent,  the  wife  of  W.  Rogers,  R.  Stampe  and 
his  wife,  the  wife  of  R.  Bartlet.  These  good  women  were 
delected  to  the  bishop,  for  that  upon  the  holy  days,  when 
they  go  and  come  from  the  church,  they  use  to  resort  unto 
one  J.  Collingworth's  house,  and  there  to  keep  their  con- 
venticle. 

Agnes  Frank.  Because  she  turned  away  her  face  from 
the  cross,  as  it  was  carried  about  on  Easter  day  in  the  morn- 
ing, at  the  resurrection. 

T.  Rowland  put  to  his  oath,  did  detect  John  Scrivener 
the  elder,  for  carrying  about  books  from  one  to  another. 

James  Morden,  compelled  in  like  manner  by  his  oath,  did 
detect  Thomas  Rowland  for  these  words  following:  "  If  I 
lie,  curse,  storm,  swear,  chide,  fight,  or  threat,  then  am  I 
worthy  for  to  be  beat.  I  pray  you,  good  master  mine,  if  I 
offend  in  any  of  these  nine,  amend  me  with  a  good  scourg- 
ing." Also  T.  Chase,  because  he  heard  him  twice  recite 
the  epistle  of  St.  James.  Also  these  words,  "  It  was  by 
the  days  of  Herod,  king  of  Jews,  that  there  was  a  priest, 
Zachary  by  name,  and  he  came  of  the  sort  of  Abias,  and 
his  wife  of  the  daughter  of  Aaron:  both  they  were  just 
before  God,  going  in  all  the  commandments,"  &c. 

And  Agnes  Ashford,  of  Chesham,  for  teaching  this  James 
Morden  the  words  following:  "  We  be  the  salt  of  the  earth ; 
if  it  be  putrified  and  vanished  away,  it  is  nothing  worth. 
A  city  set  upon  a  hill  may  not  be  hid.  Light  ye  not  a 
candle  and  put  it  under  a  bushel,  but  set  it  on  a  candlestick, 
that  it  may  give  a  light  to  all  in  the  house.  So  shine  your 
light  before  men,  as  they  may  see  your  works,  and  glorify 
the  Father,  that  is  in  heaven.  No  tittle  or  letter  of  the  law 
shall  pass  over  till  all  things  be  done."  And  five  times 
went  he  to  the  foresaid  Agnes  to  learn  this  lesson.  Also, 
that  the  said  Agnes  did  teach  him  to  say  this  lesson:  "  Jesus 
seeing  his  people  as  he  went  up  to  a  hill,  was  set,  and  his 
disciples  came  to  him :  he  opened  his  mouth  and  taught 
them,  saying,  Blessed  be  the  poor  men  in  spirit,  for  the 
kingdom  of  heaven  is  theirs.     Blessed  be  mild  men,  for 


216  The  Lollards  of  Buckinghamshire. 

they  shall  weld*  the  earth."  And  twice  he  came  to  her  to 
learn  this  lesson. 

And  these  lessons  the  said  Agnes  was  bid  to  recite  before 
six  bishops,  who  straitly  enjoined  and  commanded  her  that 
she  should  teach  those  lessons  no  more  to  any  man,  and 
especially  not  to  her  children. 

The  aforesaid  James  Morden  detected,  among  others, 
Agnes  Ashford,  and  Thomas  Chase;  because  these  two 
did  exhort  him  thrice,  that  he  should  keep  the  things 
they  spake  of,  as  secret  as  a  man  would  keep  a  thief  in 
prison. 

Also  Robert  Pope,  John  Morden  and  his  wife ;  because 
they  were  heard  in  the  presence  of  this  James  Morden, 
their  nephew,  to  recite  the  ten  commandments  in  their 
house,  in  English. 

Also  Alice  Atkins.  Because  of  him  she  learned  the  pa- 
ternoster, ave  maria,  and  creed,  in  English,  and  the  five 
marvels  of  St.  Augustine.  Also  another  piece  of  an  English 
book  beginning,  "  Here  followeth  four  things,  by  which  a 
man  may  know  whether  he  shall  be  saved,"  &c. 

And  Marian  Morden,  his  own  sister,  that  she  did  not 
worship  images.  And  after  these  things  he  intended  to 
teach  her  of  the  sacrament. 

To  this  James  Morden,  with  other  more  abjurers,  it  was 
before  enjoined  by  bishop  Smith,  for  seven  years,  to  visit  the 
church  of  Lincoln  twice  a  year  from  Amersham.  And  when 
divers  had  got  license  of  the  bishop,  because  of  the  length 
of  the  journey,  to  visit  the  image  of  our  lady  of  Missenden, 
for  the  space  of  five  years ;  this  James  Morden,  when  he 
could  not  obtain  license  so  to  do,  yet  notwithstanding,  for 
the  tediousness  of  the  way,  went  with  them  to  the  same 
image,  and  thereupon  was  charged  for  violating  the  bishop's 
injunction.  Also  because  to  get  his  living,  he  wrought  half 
a  year  out  of  the  diocese,  when  he  had  been  enjoined  by  the 
bishop  not  to  go  out  of  the  county  of  Buckingham.  This 
James  Morden  confessed  that  he  used  his  paternoster  and 
creed  so  much  in  English,  that  he  had  forgot  many  words 
thereof  in  Latin,  and  tljerefore  was  enjoined  by  bishop  Smith 
to  say  it  no  more  in  English,  but  only  in  Latin,  and  be- 
cause he  kept  not  this  injunction,  he  fell  therefore  in  relapse. 

Roger  Benet,  by  compulsion  of  his  oath,  was  caused  to 
detect  twenty-one  to  be  known  persons. 

*  Govern. 


The  Lollards  of  Buckinghamshire,  217 

Thomas  Halfeaker,  sworn  upon  his  oath,  detected  John 
Milsent  and  his  wife,  Roger  Harding  and  his  wife,  T.  Ber- 
nard, T.  Africke  and  his  wife,  W.  Rogers,  W.  Harding 
and  his  wife,  K.  Bartlet  the  mother  of  Robert  and  Richard 
Bartlet,  T.  Harding  and  his  wife,  W.  Franke  and  his  wife. 
Because  they  coming  to  the  church,  and  especially  at  the 
elevation  time,  would  say  no  prayers,  but  did  sit  mummy, 
as  he  termed  it,  like  beasts.  Because  Katharine  Bartlet, 
being  of  good  health,  came  but  seldom  to  the  church,  but 
feigned  herself  sick ;  and  because  William  Franke  married 
Agnes  his  wife,  she  being  before  abjured. 

Thomas  Holmes  detected  seventy-four  persons,  some  of 
them  living  at  Uxbridge,  Hertford,  and  London.  Among 
them  Robert  Pope,  because  he  fled  away  when  the  great  ab- 
juration was  at  Amersham,  a.  d.  1511.  Also  for  having 
certain  English  books. 

Also  Henry  Miller,  who  was  counted  for  a  great  heretic, 
and  learned  in  the  Scripture. 

Andrew  Randall  and  his  wife,  of  Rickmansworth.  Be- 
cause they  received  into  their  house,  Thomas  Man,  flying 
from  persecution,  and  for  reading  Wickliff^'s  Wicket. 

Benet  Ward  was  also  denounced  by  John  Merston,  for 
saying  that  it  booteth  no  man  to  pray  to  our  lady,  nor  to 
any  saint,  nor  angel  in  heaven,  but  to  God  only,  for  they 
have  no  power  of  man's  soul.  Also  the  wife  of  Benet 
Ward  and  her  daughter,  for  saying  that  Thomas  Pope  was 
the  devoutest  man  that  ever  came  in  their  house;  for  he 
would  sit  reading  in  his  book  even  to  midnight  many  times. 
John  Butler,  carpenter,  R.  Butler,  W.  King,  of  Uxbridge. 
These  three  sat  up  all  the  night  in  the  house  of  Durdant  of 
Ivercourt,  by  Staines,  reading  all  the  night  in  a  book  of 
Scripture.  John  Muckliff*,  weaver,  for  speaking  against  holy 
bread  and  holy  water.  Thomas  Man,  for  saying  that 
Christ  was  not  substantially  in  the  sacrament.  Thomas 
Stilman,  for  receiving  an  English  book  given  him  by  Car- 
der, his  father,  who  afl;er  his  abjuration  before  bishop 
Smith,  fell  sick  and  died. 

Robert  Carder,  of  Iver,  weaver,  detected  Joan  Cocks  for 
desiring  of  Durdant,  her  master,  that  he  being  a  known 
man,  would  teach  her  some  knowledge  of  God's  law,  and 
desiring  the  same  also  of  the  Butlers. 

Nicolas  Durdant  of  Staines,  Davy  Durdant  of  Ankerwike; 
the  wife  of  old  Durdant,  and  the  wife  of  Nicholas  Durdant. 
These  were  detected  for  that  old  Durdant  of  Ivercourt, 
39* 


218  The  Lollards  of  Buckinghamshire* 

sitting  at  dinner  with  his  children  and  their  wives,  having 
bid  a  boy  there  standing  to  depart  out  of  the  house,  that  he 
should  not  hear  and  tell,  did  recite  certain  places  unto 
them,  out  of  the  epistle  of  St.  Paul,  and  of  the  gospels. 

R.  White  was  detected  to  be  a  known  man,  because, 
after  the  death  of  bishop  Smith,  he  was  heard  to  say  these 
words,  "  My  lord  that  is  dead,  was  a  good  man,  and  divers 
known  men  were  called  before  him,  and  he  sent  them  home 
again,  bidding  them  that  they  should  live  among  their 
neighbours  as  good  Christian  men  should  do.  And  now, 
said  he,  there  is  a  new  bishop  who  is  called  a  blessed  man, 
and  if  he  be  as  he  is  named,  he  will  not  trouble  the  ser- 
vants of  God,  but  will  let  them  be  in  quiet." 

Marian  Morden  was  forced  upon  her  oath  to  accuse 
James  Morden  her  own  brother,  who  taught  her  the  pater- 
noster, ave,  and  creed  in  English,  and  that  she  should  not 
go  on  pilgrimage,  nor  should  worship  saints  or  images; 
which  she  had  not  done  by  the  space  of  six  years  past,  fol- 
lowing and  believing  her  brother. 

James  Morden  was  forced  upon  his  oath  to  accuse  his 
two  brothers,  their  wives,  and  eight  others. 

T.  Coupland,  forced  by  his  oath,  detected  Roger  Hard- 
ing, and  W.  Grinder.  Because  these  two  could  not  say 
their  creed  in  Latin. 

T.  Rowland,  T.  Coupland,  R.  Stevens,  R.  Bennet,  were 
forced  by  their  oath  to  accuse  Thomas  Harding  of  Amer- 
sham,  and  Alice  Harding  his  wife.  Because,  after  their  ab- 
juration in  bishop  Smith's  time,  divers  known  men,  as  they 
then  termed  them,  who  were  abjured  before,  had  much  re- 
sort to  their  house.  Also  Agnes  Squire,  for  speaking  these 
words:  "  Men  do  say  I  was  abjured  for  heresy,  but  I  will 
never  be  ashamed  of  it." 

John  Sawcote  upon  his  oath  did  appeach  the  vicar  of 
Little  Missenden  for  that  he  gave  to  Dr.  Wilcocks  twenty 
pounds,  to  excuse  him  that  he  might  not  be  brought  to  open 
penance.  And  R.  Sanders  of  Amersham,  because,  he  ever 
defended  them  which  were  suspected  to  be  known  men. 
Also  because  he  bought  out  his  penance,  and  carried  his 
badge  in  his  purse. 

Bishop  Longland  seeking  how  to  convict  John  Phip  of 
perjury,  who  being  charged  with  an  oath  did  not  answer 
affirmatively  to  such  suspicions  as  were  laid  unto  him  by 
Thomas  Holmes  and  other  accusers,  examined  Sybil  Af- 
ricke  his  own  sister,  upon  her  oath,  to  detect  her  brother  of 


The  Lollards  of  BucMnghamshire.  219 

relapse.  But  she  so  answered,  that  the  bishop  could  take  by 
her  no  great  hold  of  relapse  against  him.  Wherein  is  to 
be  noted  the  singular  iniquity  and  abuse  in  the  church  of 
Rome,  which  by  virtue  of  oath,  setteth  the  sister  to  procure 
the  brother's  blood.  The  like  also  was  sought  from  Thomas 
Africke,  his  sister's  husband";  but  they  had  by  him  no  ad- 
vantage. 

Jenkin  Butler  appeached  John  Butler,  his  own  brother, 
for  reading  to  him  in  a  certain  book  of  the  Scripture,  and 
persuading  him  to  hearken  to  the  same;  also  Richard 
Butler  his  brother,  and  others  called  Richard  Nash,  and 
Richard  Tredway. 

W.  Ameriden  detected  Isabel  Tracher,  because  she  came 
not  to  the  church  often  on  the  work  days,  being  admonished 
both  by  the  church- wardens,  by  the  graduates  of  the  church, 
and  by  Dr.  Cock's  commissary,  but  followed  her  business  at 
home.  Also  because  she  purposed  to  set  her  daughter  to 
Alice  Harding,  saying  that  she  could  better  instruct  her 
than  many  others.  Also  because  she  cursed  the  priest  after 
he  was  gone,  who  had  given  to  her  the  eucharist,  saying, 
that  he  had  given  to  her  bitter  gall.  Also  Alice  Holting, 
for  that  she  did  dine  before  she  went  to  church  to  take  the 
sacrament,  saying,  that  Isabel  Tracher  did  so  tell  her,  that 
she  might  dine  before  she  received  the  sacrament, 

Joan  Norman  appeached  W.  Trecher  of  Amersham  for 
keeping  Thomas  Grove  in  his  house  on  Easter  and  Christ- 
mas day,  because  he  would  not  come  to  the  church.  Also 
R.  Cosin,  T.  Man,  and  Alice  Harding  for  dissuading  from 
pilgrimage,  from  worshipping  of  images,  and  from  vowing 
her  money  to  saints  for  the  health  of  her  child.  Also  for 
saying,  that  she  needed  not  to  confess  to  a  priest;  but  it 
would  be  enough  to  lift  up  her  hands  to  heaven.  Also  for 
saying,  that  she  might  as  well  drink  upon  the  Sunday,  be- 
fore mass,  as  any  other  day,  &c. 

John  Scrivener  was  forced  by  his  oath  to  accuse  Henry 
Miller,  wire  drawer,  who  fled  from  Amersham  to  Chelms- 
ford. That  he  abjured  and  did  penance  in  Kent  before,  and 
afterward  coming  to  Amersham,  taught  them  many  here- 
sies. Also  John  Barret,  goldsmith  of  London,  Joan  Barret 
his  wife,  and  Joan  his  servant,  because  he  was  heard  in  his 
own  house  before  his  wife  and  maid,  there  present,  to  recite 
the  epistle  of  St.  James;  which  epistle,  whh  many  other 
things,  he  had  perfectly  without  book. 

And  John  Merywether,  his  wife,  and  his  son,  because 


220  The  Lollards  of  Buckinghamshire. 

Joan  his  wife  had  lent  to  this  John  Scrivener,  the  gospel  of 
Matthew  and  Mark,  which  book  he  gave  to  bishop  Smith. 

And  Durdant  by  Stains,  old  Durdant,  Isabel,  wife  of 
T.  Harding,  Hartop  of  Windsor,  Joan  Barret,  wife  of  John 
Barret  of  London,  Henry  Miller,  and  Stilman  Taylor.  All 
these  were  accused,  because  al  the  marriage  of  Durdant's 
daughter  they  assembled  together  in  a  barn,  and  heard 
a  certain  epistle  of  St.  Paul  read,  which  reading  they  well 
hked,  but  especially  Durdant,  and  commended  the  same.    ' 

Thomas  Grove  of  London,  butcher,  William  Glasbroke 
of  Harrow  on  the  hill,  Christopher  Glasbroke  of  London, 
W.  Tylsworth  of  London,  goldsmith,  prentice  to  John  Bar- 
ret. These  were  appeached  because  they  used  to  resort 
and  confer  together  of  matters  of  religion,  in  the  house  of 
Thomas  Man  of  Amersham,  before  the  great  abjuration, 
which  was  ten  years  past. 

John  Newman  was  appeached  because  he  was  present 
in  the  house  of  J.  Barret,  at  the  reading  of  Scripture. 

Wily  was  appeached  because  he  taught  the  gospel  of 
Matthew  to  J.  Wood  and  W.  Wood  after  the  great  abjura- 
tion ;  and  father  Robert  did  teach  them  St.  Paul's  epistle ; 
which  old  father  was  after  that  burned  at  Buckingham. 

W.  Littlepage,  forced  by  his  oath,  accused  Thurstan 
Littlepage,  and  Emma  his  wife.  This  Thurstan  had  taught 
him  the  saying  of  Solomon,  that  wrath  raiseth  chidings,  had 
taught  him  also  the  paternoster  and  ave,  in  English.  His 
creed  in  English  he  learned  of  his  grandmother.  Thurstan 
also  taught  him,  Christ  was  not  corporeally  in  the  sacra- 
ment. He  also  accused  John  Littlepage  his  brother,  be- 
cause he  was  said  to  have  learned  the  ten  commandments 
in  English  of  Alice,  Thurstan's  wife,  in  his  father's  house. 
And  John  Frier,  because  he  taught  the  said  William  the 
ten  commandments  in  English. 

John  Gardiner  appeached  Joan  Clark  of  Little  Missen- 
den,  for  saying  she  never  did  believe  in  the  sacrament  of 
the  altar,  nor  ever  would  believe  it. 

His  sister  Agnes  Ward,  because,  that  when  this  Gardiner 
said,  God  help  us  and  our  lady,  and  all  the  saints  of  heaven, 
then  she  said,  What  need  is  it  to  go  to  the  feet,  when  we 
may  go  to  the  head?     He  also  accused  sixteen  others. 

Bishop  Longland  seeking  matter  against  Isabel  Morwin, 
of  whom  he  could  take  no  great  advantage  by  examination, 
called  Elizabeth  Copland,  her  own  sister,  and  caused  her 
to  testify  against  her  as  follows.     First,  because  in  talk 


The  Lollards  of  Buckinghamshire.  221 

together,  coming  from  their  father,  being  at  the  point  of 
death,  Isabel  said  to  her  sister  Elizabeth,  that  all  which 
die  pass  either  to  hell  or  heaven.  Nay,  said  the  other, 
there  is  between  them  purgatory. 

Again,  when  Elizabeth  came  from  the  rood  of  rest,  Isa- 
bel said,  that  if  she  knew  so  much  as  she  hath  heard,  she 
would  go  no  more  on  pilgrimage  while  she  lived.  For  all 
saints,  said  she,  are  in  heaven.  Then  Elizabeth  asked, 
wherefore  pilgrimage  was  ordained  of  doctors  and  priests. 
Said  the  other.  For  gain  and  profit.  Who  hath  taught  you 
this,  quoth  Elizabeth?  man  or  woman?  Your  curate,  I 
dare  say,  never  taught  you  so.  My  curate,  said  she,  will 
never  know  so  much ;  and  moreover  she  said  to  Elizabeth 
her  sister,  that  if  she  would  keep  counsel,  and  not  tell  her 
husband,  she  would  say  more.  And  when  Elizabeth  an- 
swered, that  she  would  not  tell.  But,  saith  the  other,  I 
will  have  you  to  swear,  and  because  she  would  not  swear, 
the  other  would  not  proceed  any  further. 

Alice  Brown  was  forced  by  her  oath  to  detect  John 
Tracher  of  Chesham,  for  that  he  taught  her  in  the  gospel 
this  saying  of  Jesus,  Blessed  are  they  that  hear  the  word 
of  God  and  keep  it.  Also,  because  he  taught  her  the  eight 
beatitudes  in  English. 

Emma  Tylsworth,  because  she  refused  to  detect  others 
by  virtue  of  her  oath,  and  denied  such  matter  as  by  witness 
and  by  the  bishops'  acts  were  proved  against  her;  in  pain 
of  relapse  the  bishop  enjoined  her  to  make  certain  fagots 
•of  cloth,  and  to  v/ear  the  same,  both  before  her  upper  gar- 
ment, and  behind,  so  long  as  she  lived. 

W.  Phipps  was  forced  by  his  oath  to  detect  Thomas 
Africke,  for  asking  how  his  cousin  Widmore  Clark  the 
elder,  and  John  Phip  did,  at  Hichenden;  whether  they  kept 
the  laws  of  God  as  they  were  wont? 

Also  John  Phip  for  saying  that  images  are  not  to  be 
worshipped,  because  they  are  made  and  carved  with  man's 
hand,  and  that  such  ought  not  to  be  worshipped. 

And  John  Gardiner,  for  that  he  said,  that  all  who  are 
burned  for  this  sect,  are  true  martyrs. 

John  Butler  by  his  oath  was  forced  to  detect  Thomas 
Geffrey,  first  of  Oxbridge,  then  of  Ipswich,  tailor,  for  read- 
ing and  teaching  him  in  the  acts  and  preachings  of  the 
apostles.  Also  for  having  a  Scripture  book  in  English, 
which  book  the  said  Geffrey  gave  to  the  bishop  of  London 
when  he  was  accused.     Also  that  the  said  Geffrey  said, 


822  The  Lollards  of  Buckinghamshire. 

that  true  pilgrimage  was,  barefoot  to  go  and  visit  the  poor, 
weak,  and  sick,  for  they  are  the  true  images  of  God.  And 
Richard  Vulford,  because  he  told  the  said  John  Butler, 
that  the  consecrated  host  was  not  the  very  true  body  of 
Christ.  In  proof  whereof,  they  said.  Let  a  mouse  be  put 
in  the  pix  with  the  host,  and  the  mouse  would  eat  it  up. 
And  for  more  proof,  they  declared  unto  the  said  John  But- 
ler, that  there  were  two  priests  in  Essex,  who  put  a  mouse 
in  the  pix  to  a  consecrated  host,  and  the  mouse  did  eat  it. 
The  deed  of  these  priests  being  known  and  brought  to  the 
bishop,  one  of  the  priests  was  burned  for  the  same. 

John  Butler  also  did  detect  John  Clark  of  Denham.  Vul- 
ford and  Geffrey  told  him  and  John  Clark,  that  holy  bread 
and  holy  water  were  but  a  vain  glory  of  the  world,  for  God 
never  made  them,  but  they  were  men's  inventions. 

Moreover,  that  Thomas  Geffrey  caused  this  John  Butler 
divers  Sundays  to  go  to  London  to  hear  Dr.  Colet.* 

He  detected  Andrew  Fuller  of  Uxbridge,  because  he  had 
an  old  book  of  Richard  Vulford.  Also  another  great  book 
of  Andrew  Fuller,  for  which  he  paid  six  shillings  and  four- 
pence,  and  another  little  book  of  Thomas  Man,  which  he 
brought  to  the  bishop. 

Thomas  Man  was  appeached,  because  he  read  to  this 
John  Butler  ten  years  before,  how  Adam  and  Eve  were 
expelled  out  of  Paradise,  and  for  speaking  against  pilgrim- 
age and  worshipping  of  images,  and  against  the  singing 
service  used  then  in  churches.  This  Thomas  Man  was 
burnt,  and  died  a  martyr  three  years  before. 

Thomas  Carder  was  accused  that  he  brought  this  John 
Butler  to  Durdant's  house  at  Ivercourt  by  Stains,  where 
was  Richard  Butler  his  brother,  and  William  King  reading 
in  a  certain  English  book.  At  which  time  Durdant  de- 
sired them,  not  to  tell  that  he  had  any  such  English  book 
in  his  house,  lest  he  should  be  burned  for  the  same.  Also 
another  time,  John  Butler  with  Richard  Butler  his  brother, 
and  Robert  Carder,  went  to  the  house  of  Richard  Ashford 
or  Nash,  to  hear  him  read  in  a  certain  little  book,  which 
contained  many  good  things. 

Richard  Vulman  of  London  was  detected,  that  he  would 
have  read  to  this  John  Butler  a  certain  English  book,  and 
spake  against  pilgrimage  and  images. 

John  Phip  was  compelled  by  his  oath  to  detect  Radulph 

*  The  founder  of  St.  Paul's  school,  a  learned  and  excellent  man, 
who  narrowly  escaped  being  proceeded  against  as  a  heretic.  See 
page  15. 


The  Lollards  of  Buckinghamshire.  223 

Carpenter  of  London,  for  having  certain  books  of  the  Apo- 
calypse in  English.  Also  for  that  this  Carpenter  and  his 
wife  brought  him  and  the  wife  of  Henry  Ulman  to  a  corner 
house  of  Friday-street,  where  the  good  man  of  the  house, 
having  a  stump  foot,  had  divers  such  books,  to  the  intent 
they  should  hear  them  read. 

Also  the  wife  of  Robert  Pope,  for  having  certain  books 
in  English,  one  bound  in  boards,  and  three  with  parchment 
coverings,  with  four  other  sheets  of  paper  written  in  English, 
containing  matter  against  Romish  religion.  Also  another 
book  of  the  service  of  the  virgin  Mary  in  English. 

Thomas  Tredway  detected  John  Morden  of  Ashly  Green, 
and  Richard  Ashford  his  brother,  because  John  Morden 
had  in  his  house  a  book  of  the  gospels,  and  other  chapters 
in  English,  and  read  three  or  four  times  in  the  same.  In 
which  book  his  brother  Ashford  also  read  once.  Also  be- 
cause John  Morden  spake  against  images,  and  spake  these 
words.  Our  Lord  Jesus  Christ  saith  in  his  gospel,  Blessed 
be  they  that  hear  the  word  of  God,  and  keep  it,  &c. 
Thomas  Tredway  also  detected  his  mother  for  teaching 
him  that  he  should  not  worship  the  images  of  saints. 

Likewise  Joan  Bernard  being  accused  by  Robert  Cope- 
land,  was  sworn  by  her  oath  to  detect  Thomas  Bernard, 
her  own  natural  father,  for  speaking  against  pilgrimage, 
against  worshipping  of  saints,  and  against  dirges  and 
praying  for  the  dead,  and  for  warning  his  daughter  not  to 
utter  any  of  all  this  to  her  ghostly  father  or  priest. 

The  like  oath  also  was  forced  to  Richard  Bernard,  that 
he  should  in  like  manner  detect  Thomas  Bernard  his  own 
natural  father,  for  teaching  him  not  to  worship  images,  nor 
to  believe  in  the  sacrament  of  the  altar,  but  in  God  only 
which  is  in  heaven,  and  that  he  should  not  utter  the  same 
to  the  priest. 

Agnes  Carder  detected  Richard  Carder  her  husband,  for 
saying,  that  if  the  bishop  should  call  him,  he  would  confess 
nothing  although  he  burned  him.  And  for  saying  that  he 
suspected  that  she  was  too  familiar  with  the  vicar  of  Iver. 
And  when  she  answered  again.  How  could  he  be  evil  with 
her,  seeing  he  saith  mass  every  day,  and  doth  not  confess 
himself  before ;  then  her  husband  said,  that  he  could  con- 
fess himself  to  a  post  or  to  the  altar.  Where  note,  that  the 
bishop  then  examining  her  of  that  offence,  whether  she  was 
culpable,  and  whether  she  was  commonly  in  the  voice  of 
the  people  diffamed  with  him  or  no ;  she  confessed  so  to  be. 


234  TTie  Lollards  of  Buckinghamshire, 

Whereupon  no  other  penalty  nor  penance  for  that  crime  of 
adultery  was  enjoined  her  of  the  bishop,  but  only  this,  that 
she  should  frequent  the  vicar's  house  no  more! 

John  Clark  of  Denham  was  forced  by  his  oath  to  detect 
Richard  Vulford  of  Riselip,  for  speaking  against  images, 
pilgrimages,  oblations,  and  against  the  sacrament  of  the 
altar.  Also  that,  when  this  John  Clark  had  made  a  weel 
for  fish,  Vulford  coming  by,  asked  him  when  he  had  made 
his  weel,  whether  the  weel  now  could  turn  again  and  make 
him;  and  he  said,  No.  Even  so,  quoth  he,  God  hath 
made  all  priests  as  thou  hast  made  the  weel,  and  how  can 
they  turn  again  and  make  God? 

Robert  Rowland,  Thomas  Hour,  T.  Rowland,  Joan 
Frank,  John  Baker,  William  Frank  the  elder,  William 
Frank  the  younger,  and  Alice  Tredway  detected  Alice,  wife 
of  Richard  Sanders  of  Amersham,  for  giving  twelve-pence 
to  Thomas  Holmes  to  buy  a  certain  book  in  English,  for 
her  daughter.  To  whom  Thomas  Holmes  answered  again, 
that  a  noble*  would  not  suffice  to  buy  it.  Another  time, 
for  giving  sixpence  to  the  buying  of  a  certain  book  in 
English,  which  cost  five  marks.f 

Another  time,  Thomas  Hour  coming  from  Owburn,  she 
asked,  what  news;  and  he  said,  that  many  were  there  con- 
demned of  heresy;  and  therefore  he  would  lean  to  that 
way  no  more.  Then  said  she,  if  he  did  so,  he  would  gain 
nothing  thereby.  Whereby  he  had  no  more  work  with  her 
husband,  and  after  was  put  from  his  holy  water  clerkship 
in  that  town.  Another  time,  for  saying  to  Thomas  Row- 
land these  words ;  "  Ye  may  see  how  Thomas  Hour  and 
others  which  laboured  to  have  heretics  detected  before 
bishop  Smith,  are  brought  now  to  beggary;  you  may  take 
example  by  them." 

William  Carder  upon  his  oath  was  forced  to  detect  Isabel 
Tracher  his  mistress,  for  that  she,  not  being  sick,  but  in 
good  health,  and  being  rebuked  divers  times  of  her  husband 
for  the  same,  yet  would  not  go  to  the  church,  but  tarried  at 
home  and  kept  her  work,  as  well  holy-day:|:  as  work-day, 
the  space  of  three  years  together. 

Isabel  Gardiner  and  John  Gardiner  were  forced  by  their 
oath  to  detect  Thomas  Rave  of  Great  Marlow,  for  speaking 

*  Six  shillings  and  eight-pence. 

+  A  mark  is  thirteen  shillings  and  four-pence. 

X  Saints'  days.  The  observance  of  them  is  enforced  more  strictly 
by  the  church  of  Rome,  than  the  keeping  holy  the  Sabbath  or  Lord's 
day. 


The  Lollards  of  Buckinghamshire.  225 

against  pilgrimages,  in  the  company  of  John  and  Elizabeth 
Gardiner,  as  he  was  going  to  our  lady  of  Lincoln  for  his 
penance  enjoined  by  bishop  Smith.  Also  the  same  time, 
as  he  met  certain  coming  from  Saint  John  Shorne,  for  say- 
ing they  were  fools,  and  calling  it  idolatry.  Also  in  the 
same  voyage,  when  he  saw  a  certain  chapel  in  decay  and 
ruin,  he  said,  Lo,  yonder  is  a  fair  milk-house  down. 
Also,  when  he  came  to  Lincoln,  speaking  against  the  sacra- 
ment of  the  altar,  he  said,  that  Christ  sitteth  in  heaven  at 
the  right  hand  of  the  Father  almighty;  and  brought  forth 
this  parable,  saying,  that  Christ  our  Lord  said  these  words, 
when  he  went  from  his  disciples,  and  ascended  to  heaven. 
That  once  he  was  in  sinners'  hands,  and  would  come  there 
no  more.  Also  when  he  came  to  Wycombe,  there  to  do  his 
penance,  he  bound  his  fagot  with  a  silken  lace.  Also,  being 
demanded  of  Dr.  London,  whether  he  had  done  his  penance 
in  coming  to  our  lady  of  Lincoln?  he  answered,  that  bishop 
Smith  had  released  him,  to  come  to  our  lady  of  Missenden 
for  six  years.  And  three  years  he  came ;  but  whether  he 
came  any  more,  because  he  did  not  there  register  his  name, 
therefore  he  said  he  could  not  prove  it. 

Roger  Benet  was  forced  by  his  oath  to  detect  the  wife 
of  William  Tylsworthof  Hawkwell,  for  not  thinking  catho- 
licly,  that  is,  after,  the  tradition  of  Rome,  of  the  sacrament 
of  the  altar.  And  the  wife  of  Robert  Stamp,  for  not  ac- 
complishing her  penance  enjoined  to  her  by  bishop  Smith. 
And  John  Butler,  for  havmg  of  him  a  certain  book  in 
English,  containing  a  dialogue  between  a  Jew  and  a  Chris- 
tian. 

Richard  Vulford  detected  his  own  wife,  deceased,  and 
John  Clark  of  Denham,  for  communing  with  him,  against 
images,  pilgrimage,  and  the  sacrament  of  the  altar. 

Thomas  Geffery  of  Uxbridge,  and  his  wife  departed,  for 
communing  against  the  sacrament  of  the  altar,  worshipping 
of  saints,  pilgrimage,  &c.  And  Henry  Vulman  of  Ux- 
bridge, for  speaking  and  teaching  against  the  sacrament  of 
the  altar  eleven  years  ago,  and  saying  it  was  but  a  trifle. 

John  Scrivener  the  elder,  detected  Geldener  the  elder,  his 
two  daughters,  Emma,  sister  of  W.  Tyls worth,  martyr, 
and  John  Lee,  carpenter,  of  Henley,  for  being  present  and 
hearkening  unto  Richard  Benet  reading  the  epistle  of  St. 
James  in  English. 

John  Grosar,  being  put  to  his  oath,  was  examined  whe- 
ther he  had  a  book  of  the  gospels  in  English,  who  confess- 

WICK.  DIS.  40 


226  The  Lollards  of  BucJcinghamshire. 

ed  that  he  received  such  a  book  of  Thomas  Tykill,  mor- 
row-mass priest  in  Milk-street,  and  afterwards  lent  the  same 
book  to  Thomas  Spencer.  Which  Thomas  Spencer,  with 
his  wife,  used  to  read  the  same.  After  that  it  was  lent  to 
John  Knight,  who  at  length  delivered  the  book  to  the  vicar 
of  Rickmansworth. 

John  Funge  was  forced  by  his  oath  to  detect  his  brother 
Francis  Funge,  for  speaking  these  words  to  him,  which 
words  he  had  learned  of  Thomas  Clark:  "  If  the  sacrament 
of  the  altar  be  very  God  and  man,  flesh  and  blood,  in  form 
of  bread,  as  priests  say  that  it  is,  then  have  we  many  gods, 
and  in  heaven  there  is  but  one  God.  And  if  there  were  a 
hundred  houseled*  in  one  parish,  and  as  many  in  another, 
then  there  must  be  more  than  one  God.  I  will  not  deny, 
but  it  is  a  holy  thing;  but  it  is  not  the  body  of  the  Lord 
that  suffered  passion  for  us;  for  he  was  once  in  man's 
hands  here,  and  ill  entreated,  and  therefore  he  will  never 
come  in  sinful  men's  hands  again."  Also  for  speaking  these 
words ;  "  The  pope  hath  no  authority  to  give  pardon,  and 
to  release  any  man's  soul  from  sin,  and  so  from  pain:  it  is 
nothing  but  blinding  of  the  people,  to  have  their  money." 

Francis  Funge,  and  Alice  his  wife,  were  put  to  their 
oath  to  detect  Robert  Rave  of  Dorney,  for  saying.  That  the 
sacrament  of  the  altar  is  not  that  body  which  was  born  of  the 
blessed  virgin  Mary.  Also  for  saying  fourteen  years  past,f 
that  folks  were  ill  occupied  that  worshipped  things  graven 
with  man's  hands;  for  that  which  is  graven  with  man's 
hand,  is  neither  God  nor  our  lady,  but  is  made  for  a  re- 
membrance of  saints.  Nor  ought  we  to  worship  any  thing 
but  God  and  our  lady,  and  not  images  of  saints,  which 
are  but  stocks  and  stones. 

Henry  Dein  was  forced  by  his  oath  to  detect  Robert 
Freeman,  parish  priest  of  Orton,  by  Colebrook,  for  having 
and  reading  a  suspected  book ;  which  book  when  he  per- 
ceived to  be  seen  in  his  hand,  he  closed  it,  and  carried  it  to 
his  chamber. 

William  Gudgame  was  forced  by  his  oath  to  detect  Joan 
Gudgame  his  own  wife,  for  being  in  the  same  opinion  of 
the  sacrament  that  he  was  of:  who  notwithstanding  did 
swear  the  same  not  to  be  true  that  her  husband  said. 

*  Received  the  sacrament. 

t  Fox  observes,  "  So  subtilly  and  sleightly  these  catholic  prelates 
did  use  their  inquisitions  and  examinations,  that  nothing  was  done 
or  said  among  these  '  known  men,'  fifteen  or  twenty  years  before, 
ever  so  covertly,  but  it  was  brought  at  length  to  their  knowledge." 


The  Lollards  of  Buckinghamshire.  227 

Thomas  Gierke,  forced  by  his  oath,  detected  Christopher, 
a  tinker,  of  Wycombe.  The  cause  of  this  tinker's  trouble 
was,  for  that  he,  coming  to  this  man's  house,  and  complain- 
ing to  him  of  the  poverty  of  the  world,  had  these  words, 
That  there  was  never  so  misgoverned  people,  and  that  they 
bare  themselves  so  bold  upon  pardons  and  pilgrimages, 
that  they  cared  not  whatsoever  they  did  :*  and  so  he  de- 
parted. And  seven  days  after  that,  this  tinker  coming 
again,  asked  him  how  his  communication  with  him  last  did 
please  him,  and  he  said.  Well.  Then  the  tinker  said,  he 
knew  more,  and  that  he  could  tell  him  more,  and  bade  him 
that  he  should  believe  in  God  in  heaven ;  for  there  are  many 
gods  in  earth,  and  there  is  but  one  God:  and  that  he  was 
once  here,  and  was  ill  dealt  with,  and  would  no  more  come 
here  till  the  day  of  doom :  and  that  the  sacrament  of  the 
altar  was  a  holy  thing,  but  not  the  flesh  and  blood  of  Christ, 
that  was  born  of  the  virgin ;  and  charged  him  not  to  tell 
this  to  his  wife,  and  especially  to  his  wife's  brother,  a  priest. 

Afterward,  as  the  priest  was  drying  singing  bread,  being 
wet,  which  his  sister  had  bought,  Thomas  Gierke  said,  that 
if  every  one  of  these  were  a  god,  then  were  there  many 
gods.  To  whom  the  priest  answered,  that  till  the  holy 
words  were  spoken  over  it,  it  was  of  no  power ;  and  then  it 
was  very  God,  flesh  and  blood:  saying  moreover,  that  it 
was  not  meet  for  any  layman  to  speak  of  such  things. 
These  words  of  the  priest  being  after  recited  to  the  tinker, 
by  the  said  Gierke,  then  said  he.  Let  every  man  say  what 
they  will ;  but  you  shall  find  it  as  I  show  you :  and  if  you 
will  take  labour  to  come  to  my  house,  I  will  show  you  a 
further  proof  of  it  if  you  will  take  heed,  &c. 

Robert  Pope  detected  these  following:  Thomas  Africke, 
alias  Littlepage,  and  his  wife.  To  these  was  objected  for 
that  they  had  communication  and  conference  with  this  Ro- 
bert Pope  in  the  gospel  of  St.  Matthew,  before  the  great  ab- 
juration, in  the  town  of  Amersham. 

Thomas  Scrivener  was  detected,  for  that  Pope  had  of 
him  a  book  of  the  epistles  in  English. 

To  Benet  Ward  was  laid,  that  Pope  had  received  a  book 
of  the  ten  commandments  from  him.  He  had  also  the  gos- 
pels of  Matthew  and  Mark.  Of  Ward  he  learned  his  Christ- 
cross  row :  five  parts  of  the  eight  beatitudes. 

Thomas  Man,  and  his  wife,  were  detected  because  they 

*  The  demoralizing  effect  of  pardons  and  pilgrimages  cannot  be 
conceived  at  the  present  day. 


228  The  Lollards  of  Buckinghamshire. 

had  communed  and  talked  with  the  said  Robert  Pope  often 
times  in  books  of  Scripture  and  other  matters  of  religion, 
concerning  pilgrimage,  adoration  of  images,  and  the  sacra- 
ment of  the  Lord's  body. 

Robert  Pope  of  Westenred,  being  before  abjured,  now 
again  put  to  his  oath,  detected  thirty-three:  one  was  Richard 
Collins  of  Ginge,  who  was  among  them  a  great  reader,  and 
had  a  book  of  WicklifT's  Wicket,  and  a  book  of  Luke,  and 
one  of  Paul,  and  a  gloss  of  the  Apocalypse.  Also  Thomas 
Collins,  his  father,  who  had  a  book  of  Paul,  and  a  book  of 
small  epistles. 

John  Edmunds  was  charged  for  having  a  book,  named 
W.  Thorp.*  Also,  for  reading  in  an  English  book  after  a 
marriage. 

John  Clerke  of  Clanfield  was  heard  to  say,  that  all  the 
world  was  as  well  hallowed  as  the  church  or  churchyard. 
And  that  it  was  as  good  to  be  buried  in  the  field,  as  in  the 
church  or  churchyard. 

John  Phip,  and  William  Phip,  for  reading  a  certain  trea- 
tise upon  the  paternoster,  in  English,  which  this  John  Phip 
read  to  him  and  to  his  father. 

Robert  Pope  moreover  detected  Edward  Pope,  his  own 
father,  of  Little  Missenden,  for  hearing  the  gospel  of  Mat- 
thew read  unto  him,  and  for  communing  upon  the  same 
with  this  Robert  Pope,  his  son.  He  detected  likewise  Ed- 
ward Pope,  his  brother.  Furthermore,  he  detected  his  own 
wife,  who  had  before  abjured  under  bishop  Smith,  to  con- 
tinue still  in  her  opinions. 

Robert  Pope,  before  abjured,  detected  William  Halliday, 
for  having  in  his  custody  a  book  of  the  Acts  of  the  Apos- 
tles, in  English,  which  the  said  Robert  Pope  brought  unto 
him,  at  the  taking  of  Roger  Dodd. 

Thomas  Philip,  painter,  and  Laurence  Taylor,  of  Lon- 
don. For  that  these  two  being  in  the  house  of  Richard 
Collins,  af  Ginge,  there  did  read,  in  an  English  book,  the 
epistle  of  St.  Paul  to  the  Romans,  and  Laurence  read  the 
first  chapter  of  St.  Luke's  gospel. 

John  Harris  and  his  wife,  Alice  Collins,  wife  of  Richard 
Collins,  who  being  together  at  Upton,  in  John  Harris's 
house,  talked  of  the  Apocalypse,  and  of  the  Acts  of  the 
Apostles,  and  therefore  were  suspected  and  thus  detected. 

*  The  examinations  of  William  Thorpe,  see  p.  39  of  the  present 
volume.  They  were  at  this  time  circulated  in  manuscript,  not  hav- 
ing  been  printed  till  some  years  after  these  persecutions. 


The  Lollards  of  Buckinghamshire.  229 

Robert  Collins  being  sworn  upon  the  evangelists,  de- 
tected John  Harris,  who  spake  against  pilgrimage  and 
images,  and  was  heard  to  talk  of  seven  lean,  and  seven  fat 
oxen. 

Richard  Collins  of  Ginge,  read  unto  the  said  Robert 
Collins  the  ten  commandments ;  and  afterwards  taught  him 
the  epistle  of  James,  and  another  small  epistle  of  Peter,  and 
after  that,  took  him  the  gospel  of  St.  John  in  English,  and 
bade  him  read  therein  himself.  Also  for  teaching  him  not 
to  worship  images,  nor  to  set  up  candles,  nor  to  go  on  pil- 
grimage. 

Another  crime  against  Richard  Collins  was,  he  taught 
this  Robert  that  in  all  such  things  wherein  he  off*ended 
God,  he  should  only  shrive  himself  to  God;  and  in  things 
which  offended  man,  he  should  shrive  him  to  man.  Also 
for  teaching  him  that  the  sacrament  of  the  altar  is  not  very- 
God,  but  a  certain  figurative  thing  of  Christ  in  bread,  and 
that  the  priest  hath  no  power  to  consecrate  the  body  of 
Christ.  Also,  for  that  the  said  Richard  did  teach  him  in 
Wickliff*'s  Wicket,  that  a  man  may  not  make  the  body  of 
our  Lord,  who  made  us :  and  how  can  we  then  make  him 
again?  The  Father  is  unbegotten  and  unmade;  the  Son 
is  only  begotten  and  not  made — and  how  then  can  man 
make  that  which  is  unmade?  said  he.  And  in  the  same 
book  of  Wickliff's  Wicket,  follow  the  words  of  Christ  thus 
speaking,  "  If  my  words  be  heresy,  then  am  I  a  heretic; 
and  if  my  words  be  leasings,  then  am  I  a  liar,"  &c.  Also, 
another  crime  against  Richard  Collins ;  for  having  certain 
English  books,  as  Wickliff^s  Wicket,  the  gospel  of  St.  John, 
the  epistles  of  St.  Paul,  James,  and  Peter,  in  English,  an 
exposition  of  the  Apocalypse,  a  book  of  our  lady's  matins 
in  English,  a  book  of  Solomon  in  English,  a  book  called 
the  Prick  of  Conscience. 

The  aforesaid  Robert  Collins,  being  sworn  upon  the  evan- 
gelists, detected  John  Harris  for  communing  with  him  of 
the  first  chapter  of  St.  John's  gospel,  "  In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  God,"  &c. 
Also  for  communing  of  a  chapter  in  Matthew  of  the  eight 
beatitudes.  Also  for  counselling  him  not  to  go  on  pilgrim- 
age to  saints,  because  they  were  idols. 

R.  Livord,  W.  Livord,  Bruges  and  Joan  his  wife,  Harris 

and  his  wife,  and  Richard  Collins.   All  these  were  detected, 

for  that  they  being  together  in  Bruges'  house,  at  Burford, 

were  reading  together  in  the  book  of  the  exposition  of  the 

40* 


230  The  Lollards  of  Buckinghamshire. 

Apocalypse,*  and  communed  concerning  the  matter  of 
opening  the  book  with  seven  clasps,  &c. 

T.  Collins  was  charged  for  having  a  book  of  Paul  and 
James  in  English. 

Stacy,  brickmaker,  of  Coleman  street,  for  having  the 
book  of  the  Apocalypse. 

Thomas  Philip,  and  Laurence,  of  London,  for  reading 
the  epistle  of  St.  Peter,  in  English,  in  the  house  of  Robert 
Collins  at  Asthall.  He  also  accused  Joan  Collins,  his  own 
sister,  of  Asthall,  with  several  others. 

John  Collins,  of  Burford,  appeached  to  the  bishop  Rich- 
ard Collins,  whose  words  were  these,  That  the  sacrament 
was  not  the  true  body  of  Christ  in  flesh  and  blood,  but 
yet  it  ought  to  be  reverenced,  albeit  not  as  the  true  body  of 
Christ. 

Also  Thomas  Collins,  of  Ginge,  his  own  natural  father ! 
The  crime  against  Thomas  Collins  was,  that  for  eight 
years  past,  this  Thomas  Collins,  his  father,  had  taught  this 
John,  his  son,  in  the  presence  of  his  mother,  the  ten  com- 
mandments ;  and  namely,  that  he  should  have  but  one  God, 
and  should  worship  nothing  but  God  alone:  and  that  to  wor- 
ship saints,  and  to  go  on  pilgrimage,  was  idolatry.  Also,  that 
he  should  not  worship  the  sacrament  of  the  altar  as  God, 
for  that  it  was  but  a  token  of  the  Lord's  body.  Which  so 
much  discontented  this  John  Collins,  that  he  said  he  would 
disclose  his  father's  errors,  and  make  him  to  be  burned ; 
but  his  mother  entreated  him  not  so  to  do. 

John  Collins  also  accused  Robert  Collins,  of  Asthall, 
that  this  Robert  read  to  him  in  a  certain  thick  book  of 
Scripture  in  English.  Also  John  Edmunds  and  his  wife, 
for  that  he  read  to  this  John  the  ten  commandments :  and 
told  him  that  John  Baptist  said,  that  one  should  come  after 
him  whose  buckle  of  his  shoe  he  was  not  worthy  to  undo. 

John  Hakker,  of  London,  coming  to  Burford,  brought  a 
book  speaking  of  the  ten  plagues  of  Pharaoh.  Also  after 
that,  another  book,  entreating  of  the  seven  sacraments. 

He  accused  fourteen  others ;  among  them  Eleanor  Hedges 
of  Burford,  that  she  had  burnt  the  sacrament  in  an  oven. 

Roger  Dods,  of  Burford,  by  his  oath  was  compelled  to 
utter  these  persons  here  named.  Sir  John  Drury,  vicar  of 
Windrish,  in  Worcestershire — the  crime  against  this  sir 

*  A  work  of  Wickliff's  on  this  subject  is  still  extant,  also  an  ex- 
position of  the  Sermon  on  the  Mount.  Many  writings  of  WicklifF 
and  his  contemporaries  are  referred  to  in  these  examinations. 


The  Lollards  of  Buckinghamshire.  231 

John  Drury  was,  for  that  when  Roger  Dods  came  first  to 
him  to  be  his  servant,  he  sware  him  upon  a  book  to  keep 
his  counsels  in  all  things;  and  after  that  he  showed  him  a 
certain  woman  in  his  house,  whom  he  said  lo  be  his  wife; 
counselling  moreover  the  said  Roger  Dods,  upon  an  em- 
bring  (or  fast)  day,  to  sup  with  bread  and  cheese,  saying, 
that  which  goeth  into  a  man's  body  defileth  not  a  man's 
soul,  but  that  which  goeth  out  of  the  body  defileth  both  body 
and  soul. 

Also,  the  said  vicar  taught  him  the  A  B  C,*  to  the  intent 
he  should  have  understanding  in  the  Apocalypse,  wherein 
he  said  that  he  should  perceive  all  the  falsehood  of  the 
world,  and  all  the  truth.  He  said  furthermore  unto  him, 
when  he  had  been  at  the  lady  of  Worcester,  and  at  the  blood 
of  Hales,t  which  had  cost  him  eighteen  pence ;  but  that  he 
had  done  as  an  ill  husband,  that  had  ploughed  his  land 
and  sown  it,  but  nothing  to  the  purpose;  for  he  had  wor- 
shipped man's  handiwork,  and  cast  away  his  money,  which 
had  been  better  given  to  the  poor;  for  he  should  worship 
but  one  God,  and  no  handiwork  of  man.  Also,  when  the 
people  would  offer  candles,  where  he  was  vicar,  to  Mary 
Magdalen,  he  would  take  them  away,  and  say  they  were 
fools  that  brought  them  thither. 

John  Phip,  of  Hichenden,  for  reading  unto  the  said  Roger 
Dods,  a  certain  gospel  in  English. 

William  Phip,  of  Hichenden.  This  William  had  exhorted 
Roger  Dods  that  he  should  worship  no  images,  nor  commit 
idolatry,  but  worship  one  God;  and  told  the  same  Roger, 
that  it  was  good  for  a  man  to  be  merry  and  wise;  meaning 
that  he  should  keep  close  what  was  told  him ;  for  else  strait 
punishment  would  follow. 

Roger  Parker,  of  Hichenden,  that  he  was  foully  to  blame 
for  burning  of  his  books,  for  they  were  worth  a  hundred 
marks.  To  whom  John  answered,  that  he  had  rather  burn 
his  books,  than  that  his  books  should  burn  him. 

John  Ledisdall,  of  Hungerford,  for  reading  of  the  Bible 
in  Robert  Bruges'  house,  at  Burford,  upon  holy- rood  day, 
with  Collins,  Livord,  Thomas  Hall,  and  others. 

Robert  Collins  and  his  wife;  John  Collins  and  his  wife; 

*  The  ABC  here  mentioned,  probably  was  a  short  poem,  the  lines 
of  which  began  with  the  letters  of  the  alpbabet  in  regular  succession. 
Fox  has  copied  it  from  one  of  the  bishop's  registers.  It  is  attributed 
to  Thorp,  and  denounces  the  pride  and  other  vices  of  the  Romish 
ecclesiastics. 

t  See  Latimer,  p.  65. 


232  The  Lollards  of  Buckinghamshire. 

for  buying  a  Bible  of  Stacie,  for  twenty  shillings.  The  father 
of  Robert  Collins  had  been  of  this  doctrine  from  the  year  1480. 

Henry  Phip,  for  that  he,  being  asked  of  this  Dods,  a.  d. 
1515,  whether  he  would  go  to  Wycombe  or  not,  answered 
again,  that  he  was  chosen  roodman,  that  is,  keeper  of  the 
roodloft,  saying,  that  he  must  go  and  light  a  candle  before 
his  block  almighty. 

John  Edmunds  accused  Philip  Brabant,  servant  of  Rich- 
ard Collins,  for  saying  that  the  sacrament  of  the  altar  was 
made  in  the  remembrance  of  Christ's  own  body,  but  it  was 
not  the  body  of  Christ. 

The  Shepherd's  Calendar  was  also  accused  and  detected; 
because  the  same  Edmunds  said  that  he  was  persuaded  by 
this  book,  reading  these  words;  that  the  sacrament  was 
made  in  the  remembrance  of  Christ.  The  book  of  William 
Thorpe  likewise  was  much  complained  of,  both  by  this  John 
Edmunds,  and  divers  others. 

Richard  Collins  was  a  great  doer  among  these  good  men ; 
and  was  much  complained  upon  by  divers,  and  also  by  this 
Edmunds,  for  bringing  with  him  a  book  called  the  King  of 
Beeme,  into  their  company,  and  did  read  thereof  a  great 
part  unto  them,  in  this  Edmund's  house  of  Burford. 

Alice  Collins,  wife  of  R.  Collins,  likewise  was  a  famous 
woman  among  them,  and  had  a  good  memory,  and  could 
recite  much  of  the  Scriptures,  and  other  good  books;  and 
therefore  w^hen  any  conventicle  of  these  men  did  meet  at 
Burford,  commonly  she  was  sent  for,  to  recite  unto  them 
the  declaration  of  the  ten  commandments,  and  the  epistles 
of  Peter  and  James. 

Joan  Collins,  daughter  of  Richard  and  of  Alice  Collins, 
following  her  father's  and  mother's  steps,  was  noted,  for 
that  she  had  learned  with  her  father  and  mother  the  ten 
commandments,  the  seven  deadly  sins,  the  seven  works  of 
mercy,  the  five  wits  bodily  and  ghostly,  the  eight  blessings,* 
and  five  chapters  of  St.  James's  epistle. 

Agnes  Edmunds  was  detected  by  her  father,  that  he 
brought  her  to  the  house  of  Richard  Collins,  to  service,  to 
the  intent  she  might  be  instructed  there  in  God's  law,  where 
she  had  learned  likewise  the  ten  commandments,  the  five 
wits  bodily  and  ghostly,  and  the  seven  deadly  sins. 

Thomas  White,  and  Thomas  Clerke,  did  appeach  Wil- 
liam Dorset,  who  said,  that  pilgrimage  was  of  none  effect, 

*  Short  tracts  with  these  titles  are  found  amonaf  the  writings  of 
Wickliff. 


The  Lollards  of  Buckinghamshire.  233 

and  offering  candles,  or  other  things  to  saints,  stood  in  no 
stead,  and  was  but  cost  lost.  Also,  when  his  wife  was  go- 
ing on  pilgrimage,  and  he  asked.  Whither?  and  she  said. 
To  our  lady  of  Willesdon.  Our  lady,  said  he,  is  in  heaven. 

John  Baker,  being  urged  upon  his  oath,  did  disclose 
John  Edmunds,  because  that  he,  talking  with  the  said  Ba- 
ker of  pilgrimage,  bade  him  go  offer  his  money  to  the  image 
of  God.  When  the  other  asked  what  that  was,  he  said  that 
the  image  of  God  was  the  poor  people,  blind  and  lame;  and 
said  that  he  offended  almighty  God  in  going  on  pilgrimage. 

William  Phip,  abjured  by  his  oath,  did  accuse  Henry 
Phip,  his  own  son,  for  communing  with  Roger  Dods  against 
pilgrimage  and  adoration  of  images. 

John  Brabant,  the  elder  son  of  John  Brabant,  did  nomi- 
nate John  Hakker  and  Robert  Pope,  for  reading  the  Holy 
Scripture  in  his  father's  house,  and  for  saying  these  words, 
"  Christ  made  his  maundy  and  said.  Take  this  bread,  eat 
it,  this  is  my  body;  take  this  wine,  drink  it,  this  is  my 
blood :  and  priests  say  by  these  words,  that  the  sacrament 
of  the  altar  is  the  body  of  Christ." 

Also  John  Brabant  his  father,  and  his  mother,  for  being 
present  when  Hakker  read  the  Scripture  in  their  house. 

Concerning  this  John  Brabant,  here  is  to  be  noted  the 
form  and  effect  of  the  bishop's  examination,  asking  and 
demanding  thus  of  the  said  Brabant;  Whether  he  ever 
heard  John  Hakker  read  the  Holy  Scripture  against  the  de- 
termination of  the  church?  By  the  which  words,  if  he  mean 
that  it  is  against  the  determination  of  the  church  to  read 
the  Holy  Scripture,  it  may  thereby  appear  to  be  a  blind 
church.  And  if  they  mean  that  the  Holy  Scripture  con- 
tains any  such  thing  which  is  against  the  determination  of 
the  church,  then  their  church  appears  to  be  contrary  to  God, 
seeing  it  determines  one  thing,  and  God's  word  another. 

John  a  Lee  denounced  John  a  Weedon.  When  this 
John  a  Lee  had  told  the  said  Weedon  how  the  bishop  had 
said  in  his  sermon  these  words.  That  all  which  were  of  the 
sect  of  heretics  believed  that  God  was  in  heaven,  but  they 
believed  not  that  the  body  of  Christ  on  the  altar  was  God : 
to  this  he  answering  again,  said.  Ye  be  bold  upon  that  word ! 
deriding  the  bishop  in  so  saying. 

Joan  Steventon  denounced  Alice  Collins  for  teaching  the 
said  Joan  Steventon,  in  Lent,  the  ten  commandments,  thus 
beginning,  "  I  am  thy  Lord  God  that  led  thee  out  of  the 
land   of  Egypt  and  brought  thee   out  of  the   house  of 


234  The  Lollards  of  Buckinghamshire. 

thraldom.  Thou  shalt  not  have  any  alien  gods  before  me, 
neither  make  to  thee  any  graven  image  with  man's  hands, 
that  is  in  heaven  above,  neither  in  the  earth  beneath,"  &c. 
Also  for  teaching  her  the  first  chapter  of  St.  John's  gospel ; 
"  In  the  beginning  was  the  Word,"  &c.  and  John  Harris  for 
teaching  her  the  first  chapter  of  Peter. 

Sir  John,  a  priest,  and  also  Robert  Robertson,  detected 
M.  Cotismore,  of  Bright  well.  Also  mistress  Cotismore, 
otherwise  called  mistress  Doly,  for  speaking  these  words  to 
one  John  Bainton,  her  servant:  That  if  she  went  to  her 
chamber  and  prayed  there,  she  should  have  as  much  merit 
as  though  she  went  to  Walsingham  on  pilgrimage.  Also, 
when  the  said  sir  John  came  to  her  after  the  death  of  master 
Cotismore,  his  master,  requiring  her  to  send  one  John 
Stainer,  her  servant,  to  our  lady  of  Walsingham,  for  master 
Cotismore,  who  in  his  life-time  being  sick,  promised  in  his 
own  person  to  visit  that  place,  she  would  not  consent 
thereto  nor  let  her  servant  go.  Also,  for  saying,  that  when 
women  go  to  offer  to  images  or  saints,  they  did  it  to  show 
their  new  gay  gear,  and  that  images  were  but  carpenters' 
chips ;  and  that  folks  go  on  pilgrimage  more  for  the  green 
way*  than  for  devotion. 

John  Hakker  did  detect  Thomas  Vincent,  of  London,  for 
giving  this  Hakker  a  book  of  St.  Matthew  in  English. 

Richard  Collins,  for  receiving  of  the  said  Hakker  a  book 
of  the  ten  commandments  in  English. 

William  Gunne,  for  receiving  of  Hakker  a  book  of  the  ten 
plagues  sent  of  God  to  Pharaoh.     And  several  others. 

Thomas  Grove,  and  also  John  Reading,  being  put  to  their 
oath,  did  detect  John  Heron  for  having,  a  book  of  the  expo- 
sition of  the  gospels  fairly  written  in  English. 

And  Richard  Grace  for  speaking  these  words  following: 
That  our  blessed  lady  was  the  godmother  to  St.  Katharine ; 
and  therefore  the  legend  is  not  true  in  saying,  that  Christ 
did  marry  St.  Katharine.  Also,  for  saying  of  the  picture 
of  St.  Nicholas,  being  newly  painted,  that  he  was  not 
worthy  to  stand  in  the  rood-loft,  but  that  it  better  beseemed 
him  to  stand  in  the  belfry,  &c. 

In  the  above  table,  reader,  thou  hast  to  see  and  un- 
derstand, first,  the  number  and  names  of  these  good  men 
and  women  troubled  and  molested  by  the  church  of  Rome, 
and  all  in  one  year;  of  whom  ievf  or  none  were  learned, 

*  The  pleasure  of  the  journey. 


The  Lollards  of  Buckinghamshire.  235 

being  simple  labourers  and  artificers,  but  as  it  pleased  the 
Lord  to  work  in  them  knowledge  and  understanding,  by 
reading  a  few  English  books,  such  as  they  could  get  in 
corners.  Secondly,  what  were  their  opinions  we  have  also 
described.  And,  thirdly,  herein  is  to  be  noted  moreover, 
the  blind  ignorance  and  uncourteous  dealing  of  the  bishops 
against  them,  not  only  in  that  they,  by  their  violent  oaths, 
and  captious  interrogatories,  constrained  the  children  to 
accuse  their  parents,  and  parents  the  children,  the  husband 
the  wife,  and  the  wife  the  husband,  &c.  but  especially  in 
that  most  wrongfully  they  so  afflicted  them,  without  any 
good  reason  or  cause,  only  for  the  sincere  verity  of  God's 
word,  and  reading  his  Holy  Scriptures. 

Now  it  remains,  that  as  you  have  heard  their  opinions, 
which  principally  in  number  were  four,  so  also  we  declare 
their  reasons  and  Scriptures  whereupon  they  grounded,  and 
after  that,  consequently,  the  order  and  manner  of  penance 
enjoined  to  them  by  the  bishop.  And  first  against  pilgrim- 
age, and  against  worshipping  of  images,  they  used  this  text 
of  the  Apocal.  ix.  I  saw  horses  in  a  vision,  and  the  heads 
of  them,  as  the  heads  of  lions :  smoke,  fire,  and  brimstone, 
came  out  of  their  mouths :  with  these  three  plagues  the  third 
part  of  men  were  slain,  of  the  smoke,  and  of  the  fire,  and  of 
the  brimstone  that  came  out  of  the  mouths  of  them.  They 
that  were  not  slain  of  these  three  plagues,  were  such  as  wor- 
shipped not  devils,  and  images  of  gold  and  silver,  of  brass, 
of  tree,  and  of  stone,  &c.  Also  they  used  and  alleged  the 
first  commandment,  that  there  is  but  one  God,  and  that  they 
ought  not  to  worship  more  Gods  than  one,  &c. 

And  as  touching  the  sacrament,  and  the  right  doctrine 
thereof,  they  had  their  instruction  partly  out  of  Wickliff*'s 
Wicket,  partly  out  of  the  Shepherd's  Calendar;  where  they 
read  that  the  sacrament  was  made  in  remembrance  of 
Christ,  and  ought  to  be  received  in  remembrance  of  his 
body,  &c.  Moreover,  they  alleged  and  followed  the  words 
of  Christ,  spoken  at  the  supper,  at  what  time  he,  sitting 
with  his  disciples,  and  making  with  them  his  maundy,  took 
bread,  and  blessed,  and  brake,  and  gave  to  his  disciples; 
and  said.  Eat  ye ;  this  (reaching  forth  his  arm,  and  showing 
the  bread  in  his  hand,  and  then  noting  his  own  natural 
body,  and  touching  the  same,  and  not  the  bread  consecrate) 
is  my  body,  which  shall  be  betrayed  for  you :  do  this  in 
remembrance  of  me.  And  likewise  he  took  the  wine  and 
bade  them  drink,  saying.  This  is  my  blood  which  is  of  the 
new  testament,  &c. 


23^  The  Lollards  of  Buckinghamshire. 

Also,  that  Christ  our  Saviour  sitteth  on  the  right  hand 
of  the  Father,  and  there  shall  be  unto  the  day  of  doom. 
Wherefore  they  believed  that  in  the  sacrament  of  the  altar 
was  not  the  very  body  of  Christ. 

Also,  said  one  of  them,  "  Men  speak  much  of  the  sacra- 
ment of  the  altar,  but  this  will  I  bide  by,  that  upon  Share 
Thursday  Christ  brake  bread  unto  his  disciples,  and  bade 
them  eat  it,  saying,  it  was  his  flesh  and  blood.  And  then 
he  went  from  them,  and  suffered  his  passion :  and  then  he 
rose  from  death  to  life,  and  ascended  into  heaven,  and  there 
sitteth  on  the  right  hand  of  the  Father,  and  there  he  is  to 
come  unto  the  day  of  doom,  when  he  shall  judge  both  quick 
and  dead."  And  therefore  how  he  should  be  here  in  the 
form  of  bread,  he  said  they  could  not  see. 

Such  reasons  and  allegations  as  these  and  others  like, 
were  taken  out  of  the  Scripture,  and  out  of  the  Shepherd's 
Calendar,  Wickliff''s  Wicket,  and  out  of  other  books  they 
had  amongst  them.  And  although  there  was  no  learned 
man  with  them  to  ground  them  in  their  doctrine,  yet  they, 
conferring  and  communing  together  among  themselves,  did 
convert  one  another,  the  Lord's  hand  working  with  them 
marvellously :  so  that  in  short  space,  the  number  of  these 
known,  or  justfast  men,  as  they  were  then  termed,  exceed- 
ingly increased,  in  such  sort,  that  the  bishop  seeing  the 
matter  almost  past  his  power,  made  his  complaint  to  the 
king,  and  required  his  aid  for  suppression  of  these  men. 
Whereupon,  king  Henry  being  then  young,  and  unexpert 
in  the  bloody  practices  and  blind  leadings  of  these  apostoli- 
cal prelates,  incensed  with  his  suggestions  and  cruel  com- 
plaints, directed  down  letters  to  his  sheriffs,  bailiff's,  officers, 
and  subjects,  for  the  aid  of  the  bishop  in  this  behalf 

The  Ijishop,  thus  being  armed  no  less  with  the  authority 
of  the  king's  letter,  than  incited  with  his  own  fierceness, 
foreslaked  no  time,  but  speedily  to  accomplish  his  moody 
violence  upon  the  poor  flock  of  Christ,  called  before  him, 
sitting  upon  his  tribunal  seat,  both  these  aforenamed  per- 
sons, and  all  others  in  his  diocese  who  were  ever  so  little 
noted  or  suspected  to  incline  toward  those  opinions;  of 
whom  to  such  as  had  but  newly  been  taken,  and  had  not 
before  abjured,  he  enjoined  most  strait  and  rigorous  penance. 
The  others  in  whom  he  could  find  any  relapse,  yea  albeit 
they  submitted  themselves  ever  so  humbly  to  his  favourable 
courtesy ;  and  though  also  at  his  request,  and  for  hope  of 
pardon,  they  had  showed  themselves  great  detecters  of  their 
brethren,  being  moreover  of  him  fed  and  flattered  there- 


The  Lollards  of  Buckinghamshire.  237 

unto;  yet  notwithstanding,  contrary  to  his  fair  words,  and 
their  expectation,  he  spared  not,  but  read  sentence  of  re- 
lapse against  them,  committing  them  to  the  secular  arm  to 
be  burnt.* 

[Then  follows  a  list  of  forty-eight  persons,  who  abjured 
living  at  thirty  different  places.] 

The  books  and  opinions  which  these  forty-eight  were 
charged  with,  and  for  which  they  were  compelled  to  abjure, 
are  partly  before  expressed,  and  partly  here  follows  a  brief 
sum  of  their  opinions. 

The  opinions  of  many  of  these  persons  were,  that  they 
never  believed  in  the  sacrament  of  the  altar,  nor  ever 
would;  and  that  it  was  not  as  men  did  take  it.  For  that 
he  was  known  of  his  neighbour,  to  be  "  a  good  fellow," 
meaning  that  he  was  a  known  man. 

Some  for  saying,  that  they  of  Amersham,  which  had 
been  abjured  before  by  bishop  Smith,  were  good  men,  and 
perfect  Christians,  and  simple  folk  which  could  not  answer 
for  themselves,  and  therefore  were  oppressed  by  power  of 
the  bishop.     Some  for  hiding  others  in  their  barns. 

Some  for  reading  the  Scripture,  or  treatises  of  Scripture 
in  English:  some  for  hearing  the  same  read.  Some  for  de- 
fending, some  for  marrying  with,  them  which  had  abjured. 
Some  for  saying  that  matrimony  was  not  a  sacrament. 
Some  for  saying  that  worshipping  of  images  was  idolatry; 
some  for  calling  images  carpenters'  chips ;  some  for  calling 
them  stocks  and  stones ;  some  for  calling  them  dead  things. 
Some  for  saying  that  money  spent  upon  pilgrimage,  served 
but  to  maintain  thieves  and  harlots.  Some  for  calling  the 
image  in  the  rood  loft.  Block  almighty.  Others  for  saying 
that  nothing  graven  with  man's  hand  was  to  be  worshipped. 
Some  for  saying  that  they  which  die,  pass  straight  either  to 
heaven  or  hell,  &c.  &c. 

Isabel  Bartlett  was  brought  before  the  bishop,  and  ab- 
jured for  lamenting  her  husband,  when  the  bishop's  man 
came  for  him,  and  saying  that  he  was  an  undone  man,  and 
she  a  dead  woman  If    And  for  saying  that  Christ  departing 

*  The  peculiar  situation  in  which  many  stood,  whose  names  have 
been  mentioned  as  having  been  previously  convicted  of  heresy,  will 
account  for  the  confessions  they  made. 

t  Robert  Bartlet  has  been  already  mentioned,  page  212.  He  was 
a  rich  man,  who  for  his  profession  of  the  truth  was  put  out  of  his 
farm  and  goods,  and  was  condemned  to  be  kept  in  the  monastery 
of  Ashridge,  where  he  wore  on  his  right  sleeve  a  square  piece  of 
cloth,  the  space  of  seven  years  together. — Fox.  When  we  recollect 
WICK.  DIS.  41 


238  The  Lollards  of  Buckinghamshire, 

from  his  disciples  into  heaven,  said,  that  once  he  was  in 
sinners'  hands,  and  would  come  there  no  more,  Heb.  ix. 
24 — 28.  This  persecution,  as  the  reader  has  seen,  began 
with  the  Bartlets,  and  bishop  Longland  having  obtained 
informations  against  them,  proceeded  step  by  step  till  he 
had  made  a  full  discovery. 

Some  for  receiving  the  sacrament  at  Easter,  and  doubt- 
ing whether  it  was  the  very  body  of  Christ,  and  did  not 
confess  their  doubt  to  their  spiritual  father,  the  priest. 

Some  for  saying  that  the  pope  had  no  authority  to  give 
pardon,  or  to  release  man's  soul  from  sin,  and  so  from  pain, 
and  that  it  was  nothing  but  blinding  of  the  people,  and  to 
get  their  money. 

The  penance  enjoined  to  these  parties  by  this  John  Long- 
land,  bishop  of  Lincoln,  was  almost  uniform,  and  all  after 
one  condition,  save  only  that  they  were  separately  com- 
mitted and  divided  into  several  monasteries  there  to  be  kept 
and  found  of  alms  all  their  hfe,  except  they  were  otherwise 
dispensed  by  the  bishop.  For  example,  I  have  here  ad- 
joined the  bishop's  letter  for  one  of  the  said  number,  who 
was  sent  to  the  abbey  of  Evesham,  there  to  be  kept  in  per- 
petual penance.  By  which  one,  an  estimation  may  be 
taken  of  the  rest,  who  were  bestowed  likewise  to  Osney,  to 
Frideswide,  to  Abingdon,  to  Tame,  to  Bisseter,  to  Dorches- 
ter, to  Notley,  to  Ashridge,  and  divers  more.  The  copy 
of  the  bishop's  letter  sent  to  the  abbot  of  Evesham,  here 
follows  under  written. 

The  Bishop's  letter  to  the  Abbot  of  Evesham. 

"  My  loving  brother,  I  recommend  me  hastily  unto  you ; 
and  whereas  T  have,  according  to  the  law,  put  this  bearer 
R.  T.  to  perpetual  penance  within  your  monastery  of 
Evesham,  there  to  live  as  a  penitent,  and  not  otherwise,  I 
pray  you,  and  nevertheless,  according  unto  the  law,  com- 
mand you  to  receive  him,  and  see  ye  order  him  there,  ac- 
cordingly to  his  injunctions  which  he  will  show  you  if  ye 
require  the  same.  As  for  his  lodging,  he  will  bring  it  with 
him.*  And  his  meat  and  drink,  he  may  have  such  as  ye 
give  of  your  alms.  And  if  he  can  so  order  himself  by  his 
labour  within  your  house  in  your  business,  whereby  he 

the  general  character  of  the  inmates  of  the  monasteries,  we  may 
readily  suppose  the  painful  life  an  unprotected  Lollard  would  lead 
within  the  walls  of  those  establishments. 
*  He  must  sleep  on  the  bare  ground ! 


The  Lollards  of  Buckinghamshire.  239 

may  deserve  his  meat  and  drink,  so  may  you  order  him,  as 
ye  see  convenient  to  his  deserts,  so  that  he  pass  not  the 
precinct  of  your  monastery.  And  thus  fare  you  heartily 
well.     From  my  place,"  &c. 

The  residue  of  the  penances  and  punishments  inflicted 
on  these  men,  little  or  nothing  disagree,  but  had  one  order 
in  them  all.  The  manner  and  form  whereof  in  the  said 
bishop's  register  proceed  as  follows. 

Penance  enjoined  under  pain  of  relapse  by  John  Longland, 
bishop  of  Lincoln,  the  I9th  day  of  December,  a.  d.  1521. 

"  That  every  one  of  them  shall  upon  a  market-day,  such 
as  shall  be  limited  unto  them,  in  the  market  time,  go  thrice 
about  the  market  at  Burford,  and  then  stand  upon  the 
highest  greece  (step)  of  the  cross  there,  a  quarter  of  an 
hour,  with  a  fagot  of  wood  every  one  of  them  upon  his 
shoulder;  and  every  one  of  them  once  to  bear  a  fagot  of 
wood  upon  their  shoulders  before  their  procession  upon  a 
Sunday,  which  shall  be  limited  unto  them  at  Burford,  from 
the  quire  door  going  out,  to  the  quire  door  going  in ;  and 
all  the  high  mass  time  to  hold  the  same  fagot  upon  their 
shoulders,  kneeling  upon  the  greece  before  the  high  altar 
there,  and  every  of  them  likewise  to  do  likewise  in  their 
own  parish  church,  upon  such  a  Sunday  as  shall  be  limited 
unto  them :  and  once  to  bear  a  fagot  at  a  general  proces- 
sion at  Uxbridge,  when  they  shall  be  assigned  thereto :  and 
once  to  bear  a  fagot  at  the  burning  of  a  heretic,  when  they 
shall  be  admonished  thereto. 

"  Also  every  one  of  them  to  fast  on  bread  and  ale  only, 
every  Friday  during  their  life,  and  every  eve  of  Corpus 
Christi  every  one  of  them  to  fast  on  bread  and  water,  dur- 
ing their  life,  unless  sickness  unfeigned  hinder  the  same. 
Also  to  say  every  of  them  every  Sunday  and  every  Friday 
during  their  life,  our  lady's  psalter  once,  and  if  they  forget 
it  one  day,  to  say  as  much  another  day  for  the  same.* 
Also,  they  nor  any  of  them,  to  hide  their  mark  upon  their 
cheek,"!"  neither  with  hat,  cap,  hood,  kerchief,  napkin,  nor 

*  One  hundred  and  fifty  ave  marias  interspersed  with  fifteen  pa- 
ternosters, all  in  Latin. 

t  The  manner  of  their  burning  in  the  cheek  was  this : — Their 
necks  were  tied  fast  to  a  post  or  stay,  with  towels,  and  their  hands 
holden  that  they  might  not  stir ;  and  so  the  iron,  being  hot,  was  put 
to  their  cheeks,  and  thus  bare  they  the  prints  and  marks  of  the  Lord 
Jesus  about  them, — Fox.  When  Bernard  and  Morden  were  burned 
at  Amersham  thirty  persons  were  branded  at  the  same  time.  Some 
who  were  thus  marked  were  living  when  Fox's  history  was  published. 


240  The  Lollards  of  Buckinghamshire. 

otherwise,  nor  shall  they  suffer  their  beards  to  grow  past 
fourteen  days,  nor  ever  haunt  again  together  with  any  sus- 
pect person  or  persons,  unless  it  be  in  the  open  market,  fair, 
church,  or  common  inn,  or  alehouse,  where  other  people 
may  see  their  conversation.  And  all  these  injunctions  they 
and  every  of  them,  to  fulfil  with  their  penance,  and  every 
part  of  the  same,  under  pain  of  relapse."* 

And  thus  have  you  the  names,  with  the  causes  and  the 
penance  of  them  which  were  at  this  present  time  abjured. 
By  which  word  "  abjured,"  is  meant  that  they  were  con- 
strained by  their  oath,  swearing  upon  the  evangelists,  and 
subscribing  with  their  hand,  and  a  cross  to  the  same,  that 
they  did  utterly  and  voluntarily  renounce,  detest,  and  for- 
sake, and  never  should  hold  hereafter  these,  or  any  other 
like  opinions,  contrary  to  the  determination  of  the  holy  mo- 
ther church  of  Rome;  and  further,  that  they  should  detect 
unto  their  ordinary  whomsoever  they  should  see,  or  suspect 
hereafter  to  teach,  hold,  or  maintain  the  same.  Then  fol- 
lows the  names  of  them,  which  were  condemned  for  relapse, 
and  committed  unto  the  secular  power. 

Among  these  aforenamed  persons,  which  thus  submitted 
themselves,  and  were  put  to  penance,  certain  there  were 
who  because  they  had  abjured  before,  as  is  under  bishop 
Smith,  were  now  condemned  for  relapse,  and  had  sentence 
read  against  them,  and  so  were  committed  to  the  secular 
arm,  to  be  burned.  Whose  names  here  follow,  Thomas 
Bernard,  James  Morden,  Robert  Rave,  and  John  Scrivener. 
To  these  may  be  joined  also  Joan  Norman  and  Thomas 
Holmes. 

This  Thomas  Holmes,  although  he  had  disclosed  and 
detected  many  of  his  brethren,  thinking  thereby  to  please 
the  bishop,  and  to  save  himself,  and  was  thought  to  be  a 
feed  man  of  the  bishop  for  the  same;  yet  notwithstanding, 
in  the  same  bishop's  register  appears  the  sentence  of  relapse, 
and  condemnation  written  against  him ;  and  most  likely  he 
was  also  adjudged  and  executed  with  the  other. 

As  touching  the  burning  of  John  Scrivener,  here  is  to 
be  noted,  that  his  children  were  compelled  to  set  fire  unto 
their  father,  in  like  manner  as  Joan  Clark,  the  daughter  of 
William  Tylsworth,  was  constrained  to  give  fire  to  the 
burning  of  her  own  father.  The  example  of  which  cruelty, 
as  it  is  contrary  both  to  God  and  nature,  so  it  hath  not  been 
seen  nor  heard  of  in  the  memory  of  the  heathen. 
*  Being  burned  as  relapsed  heretics. 


Remarks,  241 

The  extracts  from  the  bishops'  registers,  printed  by  Fox, 
contain  many  other  names  and  further  particulars  respect- 
ing the  persecuted  Lollards  from  a.  d.  1508  to  1528. 
Enough,  however,  has  been  given  to  show  how  widely  the 
doctrines  of  truth  were  diffused  in  Buckinghamshire,  and 
there  is  sufficient  evidence  that  other  parts  of  the  kingdom 
had  been  blessed  with  the  like  influences.  The  reader  will 
bear  in  mind  that  these  records  prove  that  the  light  of  divine 
truth  was  not  extinguished  in  our  land  from  the  time  of 
Wickliff  to  that  of  Luther.  In  reference  to  this  important 
fact,  Fox  has  observed  as  follows: 

"  This  was  before  the  name  of  Luther  was  heard  of 
among  the  people  in  these  countries.  Wherefore,  they  are 
much  beguiled  and  misinformed  which  condemn  this  kind 
of  doctrine,  now  received,  of  novelty,  asking,  Where  was 
this  church  and  religion  before  Luther's  time?  To  whom 
it  may  be  answered,  that  this  religion  and  form  of  doctrine, 
first  planted  by  the  apostles,  and  taught  by  true  bishops, 
afterwards  decayed,  and  now  reformed  again,  although  it 
was  not  received  or  admitted  of  the  pope's  clergy  before 
Luther's  time,  neither  yet  is  received,  yet  it  was  received 
of  others,  in  whose  hearts  it  pleased  the  Lord  secretly  to 
work,  and  that  of  a  great  number  who  both  professed  and 
suffered  for  the  same." 

Fox  adds,  "  The  church  of  England  hath  not  lacked 
great  multitudes,  which  tasted  and  followed  the  sweetness 
of  God's  holy  word,  almost  in  as  ample  manner,  for  the 
number  of  well  disposed  hearts,  as  now.*  Although  public 
authority  to  maintain  the  open  preaching  of  the  gospel  then 
was  wanting,  yet  the  secret  multitude  of  true  professors  was 
not  much  unequal.  Certainly,  the  fervent  zeal  of  those 
Christian  days  seemed  much  superior  to  these  our  days 
and  times,  as  manifestly  may  appear  by  their  sitting  up  all 
night  in  reading  and  hearing.  Also  by  their  expenses  and 
charges  in  buying  books  in  English;  some  gave  five  marks, 
some  more,  some  less,  for  a  book ;  some  gave  a  load  of  hay 
for  a  few  chapters  of  St.  James  or  of  St.  Paul  in  English. 
In  which  rarity  of  books  and  want  of  teachers,  I  greatly 
marvel  and  muse  to  note  in  the  registers,  and  to  consider 
how  the  word  of  truth  notwithstanding  did  multiply  so  ex- 
ceedingly as  it  did  among  them.  Wherein  is  to  be  seen, 
no  doubt,  the  marvellous  working  of  God's  mighty  power. 

*  The  early  part  of  the  reign  of  Queen  Elizabeth. 
41* 


242  Remarks. 

For  so  I  find  and  observe  in  considering  the  registers,  how 
one  neighbour  resorting  and  conferring  with  another,  eft- 
soons*  with  a  few  words  of  their  first  or  second  talk,  did 
win  and  persuade  their  minds  to  that  wherein  they  desired 
to  persuade  them,  touching  the  truth  of  God's  word  and 
his  sacraments.  To  see  their  travails,  their  earnest  seek- 
ing, their  burning  zeal,  their  readings,  their  watchings, 
their  sweet  assemblies,  their  love  and  concord,  their  godly- 
living,  their  marryiug  with  the  faithful,  may  make  us  now 

IN  THESE  OUR  DAYS  OF  FREE  PROFESSION  TO  BLUSH  FOR 
SHAME." 

To  these  simple  but  impressive  remarks  of  the  martyr- 
ologist,  it  may  be  well  to  add,  that  if  the  reader  has  not 
found  in  the  preceding  examinations  the  full  declarations 
of  justification  by  faith  in  Christ  alone,  which  he  may  have 
expected,  he  should  remember  that  the  bishops'  registers 
only  record  the  points  upon  which  the  followers  of  the  truth 
were  chiefly  called  to  give  an  account.  They  of  course 
were  those  wherein  the  conduct  of  the  Lollards  differed 
from  the  practices  of  the  Romish  church.  The  procedure 
of  that  church  ever  has  been,  not  directly  to  deny  the  effi- 
cacy of  the  blood  of  Christ,  but  to  endeavour  to  render  it  of 
none  eflfect  by  human  additions.  These  additions,  we  have 
seen,  the  Lollards  opposed,  and  earnestly  studied  the  Scrip- 
tures; there  could  be  no  other  reason  w^hy  they  should 
have  done  so  in  the  manner,  and  to  the  extent  to  which 
they  proceeded,  but  that  the  knowledge  of  the  truth  as  it  is 
in  Christ  Jesus,  was  revealed  among  them  by  the  teaching 
of  the  Holy  Spirit.  Doubtless  they  were  persecuted,  be- 
cause the  ROOT  of  the  matter  was  found  in  them. 

*  Speedily. 


THE  HISTORY 


OF      / 

THOMAS    GARRET, 

AND  OF  HIS  TROUBLE  IN  OXFORD,  A.  D.  1526,  TESTIFIED 
AND  RECORDED  BY  ANTHONY  DALABER,  WHO  WAS  THERE 
PRESENT  AT  THE  SAME  TIME.* 

About  the  year  of  our  Lord,  1526,  Master  Garret,  or 
Garrard,  curate  of  Honey  Lane,  in  London,  came  unto 
Oxford,  and  brought  with  him  sundry  books  in  Latin,  treat- 
ing of  the  Scripture,  and  Tindal's  first  translation  of  the 
New  Testament  in  EngUsh,  which  books  he  sold  to  divers 
scholars  in  Oxford. 

After  he  had  been  there  a  while,  and  had  disposed  of 
those  books,  news  came  from  London  that  he  was  searched 
for  through  all  London,  to  be  apprehended  and  taken  as  a 
heretic,  and  to  be  imprisoned  for  selling  of  those  heretical 
books,  as  they  termed  them,  because  they  spake  against 
the  usurped  authority,  and  erroneous  doctrine  of  the  bishop 
of  Rome,  and  his  no  less  impure  and  filthy  synagogue. 
For  it  was  not  unknown  to  cardinal  Wolsey,  and  to  the 
bishop  of  London,  and  to  others  of  that  ungodly  genera- 
tion, that  master  Garret  had  a  great  number  of  those  books, 
and  that  he  was  gone  to  Oxford  to  make  sale  of  them  there 
to  such  as  he  knew  to  be  lovers  of  the  gospel.  Where- 
fore they  determined  forthwith  to  make  a  private  search 
through  all  Oxford  to  apprehend  and  imprison  him,  and  to 
burn  all  his  aforesaid  books,  and  him  too,  if  they  could,  so 
burning  hot  was  their  charity.  But  at  that  time  one  of  the 
aforesaid  proctors,  called  master  Cole,  of  Magdalen  college, 
who  after  was  cross-bearer  unto  cardinal  Wolsey,  was  well 
acquainted  with  master  Garret,  and  therefore  he  gave  secret 

*  When  cardinal  Wolsey  founded  Frideswide  college,  (now  Christ 
Church,)  at  Oxford,  he  appointed  several  able  scholars  of  Cambridge 
to  his  new  foxindation,  some  of  whom  were  inclined  to  the  protestant 
doctrines.  This  being  discovered,  they  were  accused  of  heresy,  and 
so  severely  treated,  that  three  died  in  consequence  of  their  imprison- 
ment. Frith  and  others  escaped  for  a  time.  The  narrative  of  Dalaber 
refers  to  that  period,  and  shows  the  progress  which  the  doctrines  of 
truth  had  begun  to  make  in  Oxford  so  early  as  a.  d.  1526. 

243 


244  The  History  of  Thomas  Garret. 

warning  unto  a  friend  or  two  of  master  Garret's,  of  this  pri- 
vate search,  and  willed  that  he  should  forthwith,  as  secretly 
as  he  could,  depart  out  of  Oxford.  For  if  he  were  taken  in 
the  same  search,  no  remedy  but  he  should  be  forthwith 
sent  up  unto  the  cardinal,  and  so  he  should  be  committed 
unto  the  tower. 

The  Christmas  before  that  time,  I,  Anthony  Dalaber, 
then  scholar  of  Alborne  Hall,  who  had  books  of  master 
Garret's,  had  been  in  my  country  in  Dorsetshire  at  Stal- 
bridge,  where  I  had  a  brother,  the  parson  of  that  parish, 
who  was  very  desirous  to  have  a  curate  out  of  Oxford, 
and  willed  me  to  get  him  one  there  if  I  could.  This  just 
occasion  being  offered,  it  was  thought  good  among  the 
brethren,  for  so  did  we  not  only  call  one  another,  but 
were  indeed  so  one  to  another,  that  master  Garret,  changing 
his  name,  should  be  sent  with  my  letters  into  Dorsetshire 
unto  my  brother,  to  serve  him  there  for  a  time,  until  he 
might  secretly  from  thence  convey  himself  somewhere  over 
the  sea.  According  hereunto  I  wrote  in  all  haste  possible  un- 
to my  brother,  for  master  Garret  to  be  his  curate,  but  not  de- 
claring what  he  was,  for  my  brother  was  a  rank  papist,  and 
afterwards  was  the  most  mortal  enemy  that  ever  I  had  for 
the  gospel's  sake. 

So  the  Wednesday  in  the  morning  before  Shrovetide, 
master  Garret  departed  out  of  Oxford,  towards  Dorsetshire, 
with  my  letters  for  his  new  service.  How  far  he  went,  and 
by  what  occasion  he  so  soon  returned,  I  know  not.  But 
the  Friday  next,  in  the  night  time,  he  came  again  to  Rad- 
ley's  house,  where  he  lay  before,  and  so  after  midnight,  in 
the  private  search  which  was  then  made  for  him,  he  was 
apprehended  and  taken  there  in  his  bed  by  the  two  proc- 
tors, and  on  the  Saturday  in  the  morning  was  delivered 
unto  one  Dr.  Cotisford,  master  of  Lincoln  college,  then 
being  commissary  of  the  university,  who  kept  him  as  pri- 
soner in  his  own  chamber.  There  was  great  joy  and  re- 
joicing among  all  the  papists  for  his  apprehension,  and 
especially  with  Dr.  London,  warden  of  the  New  college, 
and  Dr.  Higdon,  dean  of  Frideswides,  two  archpapists, 
who  immediately  sent  their  letters  in  post  haste  unto  the 
cardinal,  to  inform  him  of  the  apprehension  of  this  notable 
heretic ;  for  which  their  doing,  they  were  well  assured  to 
have  great  thanks.  But  of  all  this  sudden  hurly  burly  I 
was  utterly  ignorant,  so  that  1  knew  neither  of  master 
Garret's  sudden  return,  neither  that  he  was  so  taken,  until 


The  History  of  Thomas  Garret,  245 

that  afterward  he  came  unto  my  chamber,  being  then  in 
Gloucester  college,  as  a  man  amazed,  and  as  soon  as  he 
saw  me,  he  said  he  was  undone,  for  he  was  taken.  Thus 
he  spake  unadvisedly  in  the  presence  of  a  young  man  that 
came  with  him.  When  the  young  man  was  departed,  I 
asked  him  what  he  was,  and  what  acquaintance  he  had 
with  him.  He  said  he  knew  him  not,  but  he  had  been  to 
seek  a  monk  of  his  acquaintance  in  that  college,  who  was 
not  in  his  chamber,  and  thereupon  desired  his  servant,  not 
knowing  my  chamber,  for  I  was  newly  removed  thither,  to 
bring  him  to  me;  and  so  forthwith  declared  how  he  was 
returned  and  taken  that  night  in  the  private  search,  as  ye 
have  heard,  and  that  now,  when  the  commissary  and  all 
his  company  were  gone  to  evensong,  and  had  locked  him 
alone  in  his  chamber,  he  hearing  nobody  stirring  in  the 
college,  put  back  the  bar  of  the  lock  with  his  finger,  and 
so  came  straight  unto  Gloucester  college,  to  speak  with 
that  monk,  if  he  had  been  within,  who  had  also  bought 
books  of  him. 

Then  said  I  unto  him,  "  Alas,  master  Garret,  by  this 
your  uncircumspect  coming  unto  me,  and  speaking  so 
before  this  young  man,  you  have  disclosed  yourself,  and 
utterly  undone  me."  I  asked  him  why  he  went  not  unto 
my  brother  with  my  letters  accordingly.  He  said,  after 
that  he  was  gone  a  day's  journey  and  a  half,  he  was  so  fear- 
ful, that  his  heart  would  no  other,  but  that  he  must  needs 
return  again  unto  Oxford,  and  so  he  came  again  on  Friday 
at  night,  and  then  was  taken,  as  ye  heard  before.  But  now, 
with  deep  sighs,  and  plenty  of  tears,  he  prayed  me  to  help 
to  convey  him  away,  and  so  he  cast  off  his  hood  and  his 
gown,  wherein  he  came  unto  me,  and  desired  me  to  give 
him  a  coat  with  sleeves,  if  I  had  any,  and  told  me  that  he 
would  go  into  Wales,  and  thence  convey  himself  into  Ger- 
many, if  he  might.  Then  I  put  on  him  a  sleeved  coat  of 
mine.  He  would  also  have  had  another  manner  of  cap  of 
me,  but  I  had  none  but  priestlike,  such  as  his  own  was. 

Then  kneeled  we  both  down  together  on  our  knees,  and 
lifted  up  our  hearts  and  hands  to  God  our  heavenly  Father, 
desiring  him  with  plenty  of  tears,  so  to  conduct  and  pros- 
per him  in  his  journey,  that  he  might  well  escape  the  dan- 
ger of  all  his  enemies,  to  the  glory  of  his  holy  name,  if  his 
good  pleasure  and  will  so  were,  and  then  we  embraced  and 
kissed  one  the  other,  the  tears  so  abundantly  flowing  out 
from  both  our  eyes,  that  we  all  bewet  both  our  faces,  and 


246  The  History  of  Thomas  Garret. 

scarcely  for  sorrow  could  we  speak  one  to  the  other,  and 
so  he  departed  from  me,  apparelled  in  my  coat,  being  com- 
mitted to  the  tuition  of  our  almighty  and  merciful  Father. 
When  he  was  gone  down  the  stairs  from  my  chamber, 
I  straightways  did  shut  my  chamber  door,  and  went  into 
my  study,  and  took  the  New  Testament  in  my  hands, 
kneeled  down  on  my  knees,  and  with  many  a  deep  sigh 
and  salt  tear,  I  did  with  much  deliberation  read  over  the 
tenth  chapter  of  St.  Matthew's  gospel;  and  when  I  had 
so  done,  with  fervent  prayer  I  did  commit  unto  God  that 
our  dearly  beloved  brother  Garret;  earnestly  beseeching 
him,  in  and  for  Jesus  Christ's  sake,  his  only  begotten  Son 
our  Lord,  that  he  would  vouchsafe,  not  only  safely  to  con- 
duct and  keep  our  said  dear  brother  from  the  hands  of  all 
his  enemies,  but  also  that  he  would  endue  his  tender  and 
lately  born  little  flock  in  Oxford,  with  heavenly  strength, 
by  his  Holy  Spirit,  that  they  might  be  well  able  thereby 
valiantly  to  withstand  to  his  glory,  all  their  fierce  enemies ; 
and  also  might  quietly,  to  their  own  salvation,  with  all 
godly  patience,  bear  Christ's  heavy  cross,  which  I  now 
saw  was  presently  to  be  laid  on  their  young  and  weak 
backs,  unable  to  bear  so  huge  a  burden,  without  the  great 
help  of  his  Holy  Spirit. 

This  done,  I  laid  aside  my  book  safe,  folded  up  master 
Garret's  gown  and  hood,  and  laid  them  in  my  press  among 
my  apparel,  and  so  having  put  on  my  short  gown,  shut  up 
my  study  and  chamber  doors,  and  went  towards  Frides- 
wides,*  to  speak  with  that  worthy  martyr  of  God,  master 
Clarke,  and  others,  and  to  declare  unto  them  what  had 
happened  that  afternoon.  But  of  purpose  I  went  by  St. 
Mary's  church,  to  go  first  unto  Corpus  Christi  college,  to 
speak  with  Dyet  and  Udall,  my  faithful  brethren  and  fel- 
lows in  the  Lord  there.  But  I  met  by  the  way  with  a 
brother  of  ours,  one  master  Eden,  fellow  of  Magdalen  col- 
lege, who,  as  soon  as  he  saw  me,  came  with  a  pitiful  coun- 
tenance unto  me,  saying,  that  we  were  all  undone,  for 
master  Garret  was  returned  again  to  Oxford,  and  taken 
the  last  night  in  the  privy  search,  and  was  in  prison  with 
the  commissary.  I  said  it  was  not  so.  He  said  it  was  so. 
I  told  him  it  could  not  be  so,  for  I  was  sure  he  was  gone. 
He  answered  me  and  said,  I  know  he  was  gone  with  your 
letters,  but  he  came  again  yesterday  in  the  evening,  and 
was  taken  in  his  bed  at  Radley's  this  night  in  the  private 
*  Now  part  of  Christ  Church. 


The  History  of  Thomas  Garret.  247 

search.  "  For,"  quoth  he,  "  I  heard  our  proctor,  master 
Cole,  say  and  declare  the  same  this  day  in  our  college  to 
divers  of  the  house."  But  I  told  him  again,  that  I  was  well 
assured  Garret  was  now  gone,  for  I  spake  with  him  later 
than  either  the  proctor  or  commissary  did.  And  then  I  de- 
clared the  whole  matter  unto  him ;  how  and  when  he  came 
unto  me,  and  how  he  went  his  way,  willing  him  to  declare 
the  same  unto  others  our  brethren  whom  he  should  meet 
with,  and  to  give  God  hearty  thanks  for  his  wonderful  de- 
liverance, and  to  pray  him  also  that  he  would  grant  him 
safely  to  pass  away  from  all  his  enemies,  and  told  him  that 
I  was  going  unto  master  Clarke,  of  Frideswides,  to  declare 
unto  him  this  matter,  for  I  knew  and  thought  verily  that  he, 
and  divers  others  there,  were  in  great  sorrow  for  this  mat- 
ter. Then  I  went  straight  to  Frideswides,  and  evensong 
was  begun,  and  the  dean  and  the  other  canons  were  there 
in  their  grey  amices;  they  were  almost  at  Magnificat  before 
I  came  thither;  I  stood  at  the  choir  door  and  heard  master 
Taverner  play,  and  others  of  the  chapel  there  sing,  with 
and  among  whom  I  myself  was  wont  to  sing;  but  now  my 
singing  and  music  was  turned  into  sighing  and  musing. 

As  I  thus  and  there  stood,  in  came  Dr.  Cotisford,  the 
commissary,  as  fast  as  ever  he  could  go,  bareheaded,  as 
pale  as  ashes,  (I  knew  his  grief  well  enough,)  and  to  the 
dean  he  goeth  into  the  choir,  where  he  was  sitting  in  his 
stall,  and  talked  with  him  very  sorrowfully:  what  I  know 
not,  but  whereof,  I  might  and  did  well  and  truly  guess. 
I  went  aside  from  the  choir  door,  to  see  and  hear  more. 
The  commissary  and  dean  came  out  of  the  choir  wonder- 
fully troubled,  as  it  seemed.  About  the  middle  of  the 
church  Dr.  London  met  them,  puffing,  blustering,  and 
blowing,  like  a  hungry  and  greedy  lion  seeking  his  prey. 
They  talked  together  awhile,  but  the  commissary  was  much 
blamed  of  them  for  keeping  of  his  prisoner  so  negligently, 
insomuch  that  he  wept  for  sorrow:  and  it  was  known 
abroad  that  master  Garret  was  escaped,  and  gone  out  of 
the  commissary's  chamber  at  evensong  time,  but  whither 
no  man  could  tell.  These  doctors  departed,  and  sent 
abroad  their  servants  and  spies  everywhere.  Master  Clarke 
about  the  middle  of  Compline,*  came  forth  of  the  choir. 
I  followed  him  to  his  chamber,  and  declared  what  was 
happened  that  afternoon,  of  master  Garret's  escape.  He 
was  glad,  for  he  knew  of  his  foretaking.    Then  he  sent  for 

*  A  RoiTiish  service,  the  last  at  night,  by  which  the  daily  service 
was  completed. 


243  The  History  of  Thomas  Garret. 

one  master  Summer  and  master  Bets,  fellows  and  canons 
there.  In  the  mean  while  he  gave  me  a  very  good  exhor- 
tation, praying  God  to  give  me  and  all  the  rest  of  our  bre- 
thren, the  wisdom  of  the  serpent  and  the  simplicity  of  the 
dove,  for  we  should  have  shortly  much  need  thereof,  as  he 
verily  thought.  When  master  Summer  and  master  Bets  were 
come  unto  him,  he  caused  me  to  declare  again  the  whole 
matter  unto  them  two,  and  they  were  very  glad  that  master 
Garret  was  so  delivered,  trusting  that  he  should  escape  all  his 
enemies.  Then  desiring  them  to  tell  unto  our  other  brethren 
what  was  happened,  for  there  were  divers  others  in  that 
college,  I  went  to  Corpus  Christi  college  to  comfort  our 
brethren  there  being  in  like  heaviness.  There  I  tarried  and 
supped  with  them.  At  which  supper,  we  were  not  very 
merry,  considering  our  state  and  peril  at  hand. 

When  we  had  ended  our  supper,  and  committed  our 
whole  cause  with  fervent  sighs  and  hearty  prayers  nnto 
God  our  heavenly  Father,  I  went  to  Alborne  Hall,  and 
there  lay  that  night.  In  the  morning  I  was  up  very  early, 
and  so  soon  as  I  could  get  out  of  the  door,  I  went  straight 
towards  Gloucester  college  to  my  chamber.  It  had  rained 
that  morning,  and  with  my  going  I  had  besprinkled  my 
hose  and  shoes  with  mire.  And  when  I  was  come  unto 
Gloucester  college,  which  was  about  six  of  the  clock,  I 
found  the  gates  fast  shut.  Whereat  I  much  marvelled,  for 
they  were  wont  to  be  opened  daily  long  before  that  time. 
Then  I  walked  up  and  down  by  the  wall  there,  a  whole 
hour  before  the  gates  were  opened.  In  the  mean  while 
my  musing  head  being  full  of  forecasting  cares,  and  my 
sorrowful  heart  flowing  with  doleful  sighs,  I  fully  deter- 
mined in  my  conscience  before  God,  that  if  I  should  be 
taken  and  examined,  I  would  accuse  no  man,  nor  declare 
any  thing  further  than  I  did  already  perceive  was  mani- 
festly known  before.  And  so  when  the  gate  was  opened, 
thinking  to  shift  myself,  and  to  put  on  a  longer  gown,  I 
went  in  towards  my  chamber,  and  going  up  the  stairs  would 
have  opened  my  door,  but  I  could  not  for  a  long  time 
do  it.  Whereby  I  perceived  that  my  lock  had  been  med- 
dled with,  and  therewith  was  somewhat  altered.  Yet  at 
last,  with  much  ado,  I  opened  the  lock  and  went  in.  When 
I  came  in,  I  saw  my  bed  all  tossed  and  tumbled,  my 
clothes  in  my  press  thrown  down,  and  my  study  door  open. 
Whereof  I  was  much  amazed,  and  thought  verily  that 
some  search  was  made  there  that  night  for  master  Garret, 


The  History  of  Thomas  Garret.  249 

and  that  it  was  known  of  his  being  with  me,  by  the  monk's 
man  that  brought  him  to  my  chamber. 

Now  was  there  lying  in  the  next  chamber  unto  me  a 
monk,  who  as  soon  as  he  heard  me  in  the  chamber,  came 
to  me,  and  told  how  master  Garret  was  sought  for  in  my 
chamber  that  night,  and  what  ado  there  was  made  by  the 
commissary  and  the  two  proctors,  with  bills  and  swords 
thrust  through  my  bed  straw,  and  how  every  corner  of  my 
chamber  was  searched  for  master  Garret.  And  albeit  his 
gown  and  his  hood  lay  there  in  my  press  with  my  clothes, 
yet  they  perceived  them  not.  Then  he  told  me  he  was 
commanded  to  bring  me  as  soon  as  I  came  in,  unto  the 
prior  of  the  students,  named  Anthony  Dunstan,  a  monk  of 
Westminster.  This  so  troubled  me  that  I  forgot  to  make 
clean  my  hose  and  shoes,  and  to  shift  me  into  another 
gown ;  and  therefore  so  all  bedirted  as  1  was,  and  in  my 
short  gown,  I  went  with  him  to  the  said  prior's  chamber, 
where  I  found  the  said  prior  standing  and  looking  for  my 
coming.  He  asked  me  where  I  had  been  that  night.  I 
told  him  I  lay  at  Alborne  Hall,  with  my  old  bedfellow 
Fitzjames,  but  he  would  not  believe  me.  He  asked  me  if 
master  Garret  were  with  me  yesterday,  I  told  yea.  Then 
he  would  know  where  he  was,  and  wherefore  he  came  unto 
me :  I  told  him  I  knew  not  where  he  was,  except  he  were 
at  Woodstock.  For  so,  said  I,  he  had  showed  me  that  he 
would  go  thither,  because  one  of  the  keepers  there,  his 
friend,  had  promised  him  a  piece  of  venison  to  make  merry 
with  all  the  Shrovetide,  and  that  he  would  have  borrowed 
a  hat  and  a  pair  of  high  shoes  of  me,  but  I  had  none  to  lend 
him.  This  tale  I  thought  meetest.*  Then  had  he  spied  on 
my  forefinger  a  big  ring  of  silver  very  well  double  gilt, 
with  two  letters  A.  D.  engraved  in  it  for  my  name:  I  sup- 
pose he  thought  it  to  be  gold.  He  required  to  see  it.  I 
took  it  unto  him.  When  he  had  it  in  his  hand,  he  said  it 
was  his  ring,  for  therein  was  his  name ;  an  A.  for  Anthony, 
and  a  D.  for  Dunstan.  When  I  heard  him  so  say,  I  wished 
in  my  heart  to  be  as  well  delivered  from  and  out  of  his 
company,  as  I  was  assured  to  be  delivered  from  my  ring 
for  ever. 

*  Nothing  can  justify  the  false  account  given  by  Dalaber,  and  his 
repeating  it  again  afterwards.  By  this  untruth  he  seems  to  have  in- 
creased his  own  difficulties,  and  it  was  of  no  avail  to  his  friend.  This 
duplicity  may  be  noticed  as  almost  a  solitary  instance  of  the  kind 
among  the  Reformers. 

WICK.  DIS.  42 


250  The  History  of  Thomas  Garret. 

Then  he  called  for  pen,  ink,  and  paper,  and  commanded 
me  to  write  when  and  how  Garret  came  unto  me,  and  where 
he  was  become.  I  had  not  written  scarcely  three  words, 
but  the  chief  beadle  with  two  or  three  of  the  commissary's 
men,  were  come  unto  master  prior,  requiring  him  straight- 
ways  to  bring  me  away  unto  Lincoln  college,  to  the  com- 
missary, and  to  Dr.  London.  Whither  when  I  was  brought 
into  the  chapel,  there  I  found  doctor  Cotisford,  commis- 
sary, doctor  Higdon,  then  dean  of  the  Cardinal's  college, 
and  doctor  London,  warden  of  the  New  college,  standing 
together  at  the  altar  in  the  chapel.  AVhen  I  was  brought 
unto  them,  after  salutations  given  and  taken  between  them, 
they  called  for  chairs  and  sat  down,  and  called  for  me  to 
come  to  them.  And  first  they  asked  what  my  name  was. 
I  told  them  that  my  name  was  Anthony  Dalaber.  Then 
they  also  asked  me  how  long  I  had  been  student  in  the 
university,  and  I  told  them  almost  three  years.  And  they 
asked  me  what  I  studied.  I  told  them  that  I  had  read 
sophistry  and  logic  in  Alborne  Hall,  and  now  was  removed 
unto  Gloucester  college  to  study  the  civil  law,  the  which  the 
aforesaid  prior  of  the  students  affirmed  to  be  true.  Then 
they  asked  me  whether  I  knew  master  Garret,  and  how 
long  I  had  known  him.  I  told  them  I  knew  him  well,  and 
had  known  him  almost  a  twelvemonth.  They  asked  me 
when  he  was  with  me.    I  told  them,  yesterday  at  afternoon. 

Now  by  this  time,  whilst  they  had  me  in  this  talk,  one 
came  unto  them  which  was  sent  for,  with  pen,  ink,  and 
paper.  I  believe  it  was  the  clerk  of  the  university.  As 
soon  as  he  was  come,  there  was  a  board  and  trestles,  with 
a  form  for  him  to  sit  on,  set  between  the  doctors  and  me, 
and  a  great  mass  book  laid  before  me,  and  I  was  com- 
manded to  lay  my  right  hand  on  it,  and  to  swear  that  I 
should  truly  answer  unto  such  articles  and  interrogatories 
as  I  should  be  by  them  examined  upon.  I  made  danger 
of  it  a  while  at  first,  but  afterward  being  persuaded  by  them, 
partly  by  fair  words,  and  partly  by  great  threats,  I  promised 
to  do  as  they  would  have  me,  but  in  my  heart  nothing  so 
meant  to  do.  So  I  laid  my  hand  on  the  book,  and  one  of 
them  gave  me  my  oath,  and  that  done  commanded  me  to 
kiss  the  book.  Then  made  they  great  courtesy  between 
them  who  should  examine  me,  and  minister  interrogatories 
unto  me.  At  the  last,  the  rankest  papistical  pharisee  of 
them  all.  Dr.  London,  took  upon  him  to  do  it. 

Then  he  asked  me  again  by  my  oath,  where  master 


The  History  of  Thomas  Garret,  251 

Garret  was,  and  whither  I  had  conveyed  him?  I  told  him 
I  had  not  conveyed  him,  nor  yet  wist  where  he  was,  nor 
whither  he  was  gone,  except  he  were  gone  to  Woodstock, 
as  I  had  before  said,  as  he  showed  me  he  would.  Then 
he  asked  me  again,  when  he  came  to  me,  how  he  came  to 
me,  what  and  how  long  he  talked  with  me,  and  whither  he 
went  from  me?  I  told  him  as  before.  All  this  the  scribe 
wrote  in  a  paper  book. 

Then  they  earnestly  required  me  to  tell  them  whither  1 
had  conveyed  him,  for  surely,  they  said,  I  brought  him 
going  somewhither  this  morning,  for  that  they  might  well 
perceive  by  my  foul  shoes  and  dirty  hose,  that  I  had  tra- 
velled with  him  the  most  part  of  this  night.  I  answered 
plainly  that  I  lay  at  Alborne  Hall  with  sir  Fitzjames,  and 
that  I  had  good  witness  thereof  there.  They  asked  me 
where  I  was  at  evensong.  I  told  them  at  Frideswides,  and 
that  I  saw  first  master  commissary,  and  then  master  doctor 
London  come  thither  at  that  time  unto  master  dean  of 
Frideswides,  and  that  I  saw  them  talking  together  in  the 
church  there.  Doctor  London  and  the  dean  threatened  me, 
that  if  I  would  not  tell  the  truth,  where  I  had  done  him,  or 
whither  he  was  gone,  I  should  surely  be  sent  unto  the 
Tower  of  London,  and  there  be  racked,  and  put  into  little 
ease.  But  master  commissary  prayed  me  with  gentle 
words  to  tell  him  where  he  was,  that  he  might  have  him 
again,  and  he  would  be  my  very  great  friend,  and  deliver 
me  out  of  trouble  straightway.  I  told  him  I  could  not  tell 
where  he  was,  nor  whither  he  was  become.  Thus  did  they 
occupy  and  toss  me  almost  two  hours  in  the  chapel,  some- 
times with  threatenings  and  foul  words,  and  then  with  fair 
words  and  fair  promises  flattering  me.  Then  was  he  that 
brought  master  Garret  unto  my  chamber  brought  before 
me,  and  caused  to  declare  what  master  Garret  said  unto 
me  at  his  coming  to  my  chamber,  but  I  said  plainly  I  heard 
him  say  no  such  thing,  for  I  thought  my  nay  to  be  as  good 
as  his  yea,  seeing  it  was  to  rid  and  deliver  my  godly  bro- 
ther out  of  trouble  and  peril  of  his  life.* 

At  the  last,  when  they  could  get  nothing  of  me  whereby 
to  hurt  or  accuse  any  man,  or  to  know  any  thing  of  the 
which  they  sought,  they  all  three  together  brought  me  up 
a  long  stairs  into  a  great  chamber  over  master  commissary's 

*  This  indefensible  sophistry,  so  contrary  to  Scripture,  that  the 
end  or  object  justifies  the  means,  is  a  doctrine  of  the  church  of  Rome, 
and  never  was  maintained  or  acted  upon  by  any  of  the  principal  re- 
formers. 


252  The  History  of  Thomas  Garret, 

chamber,  wherein  stood  a  great  pair  of  very  high  stocks. 
Then  master  commissary  asked  me  for  my  purse  and 
girdle,  took  away  my  money  and  my  knives,  and  then  they 
put  both  my  legs  into  the  stocks,  and  so  locked  me  fast  in 
them ;  in  which  I  sat,  my  feet  being  almost  as  high  as  my 
head,  and  so  departed  they,  I  think  to  their  abominable 
mass,  locking  fast  the  chamber  door,  and  leaving  me  alone. 
When  all  they  were  gone,  then  came  unto  my  remem- 
brance the  worthy  forewarning  and  godly  declaration  of 
that  most  constant  martyr  of  God,  master  John  Clark,  my 
father  in  Christ,  who  well  nigh  two  years  before  that,  Avhen 
I  did  earnestly  desire  him  to  grant  me  to  be  his  scholar, 
and  that  I  might  go  with  him  continually  when  and  where- 
soever he  should  teach  or  preach,  the  which  he  did  daily, 
said  unto  me  much  after  this  sort,  "  Dalaber,  you  desire 
you  know  not  what,  and  that  you  are,  I  fear  me,  unable  to 
take  upon  you.  For  though  now  my  preaching  be  sweet 
and  pleasant  unto  you,  because  there  is  no  persecution  laid 
on  you  for  it,  yet  the  time  will  come,  and  that  peradven- 
ture  shortly,  if  ye  continue  to  live  godly  therein,  that  God 
will  lay  on  you  the  cross  of  persecution  to  try  you  withal, 
whether  you  can  as  pure  gold  abide  the  fire,  or  as  stubble 
and  dross  be  consumed  therewith.  For  the  Holy  Ghost 
plainly  affirmeth  by  St.  Paul,  that  all  who  will  to  live  godly 
in  Christ  Jesus  shall  suffer  persecution.  Yea,  you  shall  be 
called  and  judged  a  heretic,  you  shall  be  abhorred  of  the 
world,  your  own  friends  and  kinsfolk  will  forsake  you,  and 
also  hate  you,  and  you  shall  be  cast  into  prison,  and  no 
man  shall  dare  to  help  or  comfort  you,  and  you  shall  be 
accused  and  brought  before  the  bishops,  to  your  reproach 
and  shame,  to  the  great  sorrow  of  all  your  faithful  friends 
and  kinsfolk.  Then  will  ye  wish  ye  had  never  known  this 
doctrine.  Then  will  ye  curse  Clark,  and  wish  that  ye  had 
never  known  him,  because  he  hath  brought  you  to  all  these 
troubles.  Therefore,  rather  than  that  you  should  do  this, 
leave  off  from  meddling  of  this  doctrine,  and  desire  not  to 
be  and  continue  in  my  company." 

At  which  words  I  was  so  grieved,  that  I  fell  down  on 
my  knees  at  his  feet,  and  with  abundance  of  tears,  and 
sighs  even  from  the  very  bottom  of  my  heart,  I  earnestly 
besought  him,  that  for  the  tender  mercy  of  God  showed 
unto  us  in  our  Lord  Jesus  Christ,  he  would  not  refuse  me, 
but  receive  me  into  his  company,  as  I  had  desired;  saying 
that  I  trusted  verily,  that  He  who  had  begun  this  in  me, 


The  History  of  Thomas  Garret,  253 

would  not  forsake  me,  but  would  give  me  grace  to  continue 
therein  unto  the  end.  When  he  heard  me  say  so,  he  came  to 
me,  and  took  me  up  in  his  arms,  kissed  me,  the  tears  trickling 
down  from  his  eyes,  and  said  unto  me,  "  The  Lord  almighty 
grant  you  so  to  do,  and  from  henceforth  for  ever  take  me 
for  your  father,  and  I  will  take  you  for  my  son  in  Christ." 
Now  were  there  at  this  time  in  Oxford,  divers  graduates 
and  scholars  of  sundry  colleges  and  halls,  whom  God  had 
called  to  the  knowledge  of  his  holy  word,  who  all  resorted 
unto  master  Clark's  disputations  and  lectures  in  divinity,  at 
all  times  as  they  might;  and  when  they  might  not  come 
conveniently,  I  was  by  master  Clark  appointed  to  resort  to 
every  one  of  them  weekly,  and  to  know  what  doubts  they 
had  in  any  place  of  the  Scriptures,  that  by  me  from  him 
they  might  have  the  true  understanding  of  the  same;  which 
exercise  did  me  much  good  and  profit,  to  the  understanding 
of  the  Holy  Scriptures,  which  I  most  desired. 

This  aforesaid  forewarning  and  godly  declaration,  I  say, 
of  this  most  godly  martyr  of  God,  master  Clark,  coming  to 
my  remembrance,  caused  me  with  deep  sighs  to  cry  unto 
God  from  my  heart,  to  assist  me  with  his  Holy  Spirit,  that  I 
might  be  able  patiently  and  quietly  to  bear  and  suffer  what- 
soever it  should  please  him  of  his  fatherly  love  to  lay  on 
me,  to  his  glory  and  the  comfort  of  my  dearly  beloved 
brethren,  whom  I  thought  now  to  be  in  great  fear  and  an- 
guish, lest  I  would  be  an  accuser  of  them  all,  for  unto  me 
they  all  were  well  known,  and  all  their  doings,  in  that 
matter.  But,  God  be  blessed,  I  was  fully  bent  never  to  ac- 
cuse any  of  them,  whatsoever  should  happen  of  me.  Before 
dinner  master  Cotisford  came  up  to  me,  and  requested  me 
earnestly  to  tell  him  where  master  Garret  was,  and  if  I 
would  so  do,  he  promised  me  straightways  to  deliver  me 
out  of  prison.  But  I  told  him  I  could  not  tell  where  he 
was;  no  more  indeed  I  could.  Then  he  departed  to  din- 
ner, asking  me  if  I  would  eat  any  meat,  and  I  told  him, 
Yea,  right  gladly.  He  said  he  would  send  me  some.  When 
he  was  gone,  his  servants  asked  me  divers  questions,  which 
I  do  not  now  remember,  and  some  of  them  spake  me  fair, 
and  some  threatened  me,  calling  me  heretic,  and  so  depart- 
ed, locking  the  door  fast  upon  me. — 

Fox  adds,  Thus  far  Anthony  Dalaber  prosecuted  this 
story,  who  before  the  finishing,  departed  this  life  in  the  year 
1562,  in  the  diocese  of  Salisbury;  the  residue  thereof  as 
42* 


254  The  History  of  Thomas  Garret, 

we  could  gather  it  of  ancient  and  credible  persons,  so  have 
we  added  hereunto  the  same. 

After  this,  Garret  was  apprehended  or  taken  by  master 
Cole,  the  proctor,  or  his  men,  going  westward,  at  a  place 
called  Hinksey,  a  little  beyond  Oxford,  and  so  being  brought 
back  again,  was  committed  to  ward.  That  done,  he  was 
convented  before  the  commissary.  Dr.  London,  and  Dr. 
Higdon,  dean  of  Frideswides,  now  called  Christ's  college, 
at  St.  Mary's  church,  where  they,  sitting  in  judgment,  con- 
victed him  according  to  their  law  as  a  heretic,  as  they 
said,  and  afterwards  compelled  him  to  carry  a  fagot  in 
open  procession  from  St.  Mary's  church  to  Frideswides,  and 
Dalaber  likewise  with  him.  Garret  having  his  red  hood  on 
his  shoulders  like  a  master  of  arts.  After  that,  they  were 
sent  to  Osney,  there  to  be  kept  in  prison  till  further  orders. 

There  were  suspected  besides,  a  great  number  to  be  in- 
fected with  heresy,  as  they  called  it,  for  having  such  books 
of  God's  truth,  as  Garret  sold  unto  them ;  as  master  Clark, 
who  died  in  his  chamber,  and  could  not  be  suffered  to  re- 
ceive the  communion.  Being  in  prison,  he  said  these 
words.  Believe,  and  thou  hast  eaten.  Divers  others  there 
were,  (Fox  enumerates  many  of  them,)  who  were  forced 
and  constrained  to  forsake  their  colleges,  and  sought  their 
friends.  Against  the  procession  time  there  was  a  great  fire 
made  upon  the  top  of  Carfax,  whereunto  all  such  as  were 
in  the  said  procession,  either  convicted  or  suspected  of  he- 
resy, were  commanded  in  token  of  repentance  and  renounc- 
ing of  their  errors,  every  man  to  cast  a  book  into  the  fire  as 
they  passed  by. 

Afler  this,  master  Garret,  flying  from  place  to  place, 
escaped  their  tyranny  until  that  he  was  again  apprehended 
and  burned  with  Dr.  Barnes,  with  whom  also  W.  Hierom, 
sometime  vicar  of  Stepney,  was  likewise  drawn  to  Smith- 
field,  and  there,  together  with  them,  constantly  endured 
martyrdom  in  the  fire.* 

*  "  When  at  the  stake  he  (Garret)  cleared  himself  from  having 
preached  contrary  to  God's  word,  and  concluded  by  saying-,  '  Now  I 
yield  up  my  soul  unto  almighty  God,  trusting  and  believing  that  he 
of  his  infinite  mercy,  for  his  promise  made  in  the  blood  of  his  Son 
our  most  merciful  Saviour  Jesus  Christ,  will  take  it,  and  pardon  me 
of  all  my  sins,  whereby  I  have  most  grievously  from  my  youth  of- 
fended his  majesty ;  wherefore  I  ask  him  mercy,  desiring  you  all  to 
pray  with  me,  and  for  me,  that  I  may  patiently  suffer  this  pain,  and 
die  steadfustly  in  true  faith,  perfect  hope,  and  charity.'  " — Fox. 


A 
BRIEF  ACCOUNT. 

OF 

THOMAS   BILNEY; 

TO     WHICH     ARE     SUBJOINED     HIS     LETTERS     TO 

BISHOP  TONSTAL. 


Thomas  Bilney  was  brought  up  in  the  university  of 
Cambridge  from  an  early  age.  He  made  considerable  pro- 
ficiency in  study,  particularly  in  the  civil  and  canon  law. 
But,  as  Fox  expresses  it,  "  Having  gotten  a  belter  school- 
master, even  the  Holy  Spirit  of  Christ,  who  endued  his 
heart  by  secret  inspiration,  with  the  knowledge  of  better 
and  more  wholesome  things,  he  came  at  the  last  unto  this 
point,  that  forsaking  the  knowledge  of  man's  laws,  he  con- 
verted his  study  to  those  things  which  tended  more  to  god- 
liness than  gain." 

He  was  anxious  to  teach  others  the  truths  he  had  learned. 
Among  other  seals  to  his  ministry  was  that  faithful  servant 
of  Christ  Hugh  Latimer.  In  the  Acts  and  Monuments  of 
John  Fox,  the  reader  will  find  a  particular  account  of  the 
life  and  martyrdom  of  Bilney ;  in  these  pages  only  a  brief 
notice  can  be  inserted,  as  an  introduction  to  the  small,  yet 
important  written  remains  of  this  martyr,  which  have  been 
preserved  by  the  enemies  of  the  truth. 

Leaving  the  university,  Bilney  travelled  into  several 
parts  of  the  country,  accompanied  by  Thomas  Arthur, 
another  of  the  seals  to  his  ministry.  The  scriptural  doc- 
trines he  taught  were  frequently  attacked  by  the  Romanists 
and  were  powerfully  defended  by  him.  One  memorial  of 
these  controversies  has  been  preserved  by  his  opponent,  a 
friar  Brusierd  of  Ipswich,  who  wrote  down  their  conference 
to  make  it  a  ground  of  accusation  against  Bilney.  We  can- 
not suppose  that  this  singular  document  does  full  justice  to 

255 


256  Bilney. 

the  reformer,  but  it  contains  sufficient  proof  of  the  scrip- 
tural origin  of  the  doctrines  he  taught,  while  it  shows  the 
fallacies  advanced  by  the  popish  advocate. 

The  friar  objected  to  Bilney,  "  Whereas  you  have  said 
that  none  of  the  saints  make  intercession  for  us,  nor  obtain 
for  us  any  thing,  yOu  have  blasphemed  the  efficacy  (power) 
of  the  church,  consecrated  with  the  precious  blood  of  Christ; 
which,  nevertheless,  you  are  not  able  to  deny,  seeing  they 
(the  church)  incessantly  knock  at  the  gates  of  heaven, 
through  the  continual  intercession  of  the  saints,  as  is  plainly 
set  forth  in  the  seven-fold  Litany." 

Bilney  referred  to  the  text,  "  There  is  but  one  Mediator 
between  God  and  man,  the  man  Christ  Jesus;"  and  asked, 
"  If  there  be  but  one  Mediator  between  God  and  man,  even 
Christ  Jesus,  where  is  our  blessed  lady?  where  is  St.  Peter, 
and  the  other  saints?" 

The  friar  admitted  that  such  was  the  doctrine  of  the  pri- 
mitive church,  and  that  St.  Paul  was  right  in  making  such 
a  statement,  "  when  as  yet  there  was  no  saint  canonized, 
nor  put  into  the  calendar!"  but  "  now  the  church  assuredly 
knew  and  believed,  that  the  blessed  virgin,  and  the  other 
saints,  were  placed  in  the  bosom  of  Abraham ;  and  that  the 
church,  like  a  good  mother,  diligently  taught  her  children 
to  praise  the  omnipotent  Jesus  in  his  saints,  and  also  to 
offer  up  by  the  same  saints  our  petitions  to  God!" 

To  this  sophistical  argument,  Bilney  replied,  by  quoting 
the  words  of  our  Saviour,  "  Verily,  verily,  I  say  unto  you, 
whatsoever  ye  shall  ask  of  the  Father,  in  my  name,  he  will 
give  it  unto  you ;"  adding,  "  He  saith  not.  Whatsoever  ye 
ask  the  Father  in  the  name  of  St.  Peter,  St.  Paul,  and  other 
saints;  but  in  my  name.  Let  us,  then,  ask  help  in  the 
name  of  Him  who  is  able  to  obtain  for  us  of  the  Father 
whatsoever  we  ask;  lest,  at  the  day  of  judgment,  we  should 
hear  him  say,  "  Hitherto  have  ye  asked  nothing  in  my 
name."  The  friar  could  not  evade  the  force  of  this  reason- 
ing, but  endeavoured  to  entangle  Bilney  in  a  scholastic 
argument,  and  a  discussion  respecting  the  authority  of  the 
church  of  Rome.  Bilney,  However,  was  too  well  informed 
to  be  so  caught ;  and  again  referred  to  Scripture,  inquiring 
if  the  friar  knew  the  ten  commandments.  His  answer  de- 
serves notice:  "According  as  the  catholic  doctors  do  ex- 
pound them,  I  know  them."  The  remainder  of  their  con- 
ference was  very  similar  to  what  is  already  given. 

As  Fox  states,  "  The  whole  sum  of  Bilney's  preaching 


His  examination.  257 

and  doctrine  proceeded  chiefly  against  idolatry,  invocation 
of  saints,  vain  worship  of  images,  false  trust  to  men's  me- 
rits, and  such  other  gross  points  of  religion,  as  seemed  pre- 
judicial and  derogatory  to  the  blood  of  our  Saviour  Jesus 
Christ.  As  touching  the  mass  and  sacrament  of  the  altar, 
he  never  differed  thereon  from  the  grossest  (Roman)  ca- 
tholics." 

In  November,  1527,  Bilney  and  Arthur  were  apprehend- 
ed by  command  of  cardinal  Wolsey,  who  after  a  short  ex- 
amination committed  their  further  examination  to  Tonstal, 
bishop  of  London,  a  decided  Romanist,  though  milder  than 
his  brethren  in  his  proceedings  against  the  protestants.*  Fox 
gives  the  particulars  of  their  examinations  from  the  bishop's 
own  register,  wherein  Tonstal,  with  scrupulous  fidelity, 
caused  several  letters  written  to  him  by  Bilney  to  be  in- 
serted.    Fox  states, 

"  The  third  day  of  December,  the  bishop  of  London  with 
the  other  bishops,  assembling  at  the  house  of  the  bishop  of 
Norwich,  after  that  Bilney  had  denied  utterly  to  return  to 
the  church  of  Rome,  the  bishop  of  London  in  discharge  of 
his  conscience,  as  he  said,  lest  he  should  hide  any  thing 
that  had  come  to  his  hands,  exhibited  unto  the  notaries,  in 
the  presence  of  Bilney,  five  letters  or  epistles,  with  a  sche- 
dule in  one  of  the  epistles,"!"  containing  his  articles  and  an- 
swers folded  therein,  and  another  epistle  folded  in  manner 
of  a  book,  with  six  leaves;  which  all  and  every  one  he 
commanded  to  be  written  out  and  registered,  and  the  origi- 
nals to  be  delivered  to  him  again.  This  was  done  in  the 
presence  of  Bilney,  desiring  a  copy  of  them ;  and  the  bishop 
bound  the  notaries  with  an  oath,  for  the  safe  keeping  of  the 
copies,  and  true  registering  of  the  same.  Which  articles 
and  answers,  with  three  of  the  same  epistles,  with  certain 
depositions  deposed  by  the  aforesaid  witness,  here  follow, 
truly  drawn  out,  partly  of  his  own  hand-writing,  and  partly 
out  of  the  register." 

A  brief  account  of  some  of  the  depositions  against  Bil- 
ney will  present  awful  proofs  of  the  spiritual  darkness 
which  then  prevailed,  and  shows  the  blindness  in  which  the 
church  of  Rome  sought  to  retain  its  votaries. 

It  was  deposed,  that  in  his  sermon  in  Christ's  church  in 
Ipswich,  Bilney  preached  and  said,  Our  Saviour  Christ  is 
our  Mediator  between  us  and  the  Father.    What  should  we 

*  See  the  life  of  Bernard  Gilpin  in  the  Christian  Biography. 
+  Only  three  of  these  letters  are  printed  by  Fox. 


258  Bilney. 

need  then  to  seek  any  saint  for  remedy?  Wherefore,  it  is 
great  injury  to  the  blood  of  Christ,  to  make  such  petitions, 
and  blasphemeth  our  Saviour. 

That  man  is  so  unperfect  of  himself,  that  he  can  in  no 
wise  merit  by  his  own  deeds. 

Also,  that  the  coming  of  Christ  was  long  prophesied  be- 
fore, and  desired  by  the  prophets.  But  John  Baptist  being 
more  than  a  prophet,  did  not  only  prophesy,  but  with  his 
finger  showed  him,  saying.  Behold  the  Lamb  of  God  that 
taketh  away  the  sins  of  the  world.  Then  if  this  were  the 
very  Lamb  which  John  did  demonstrate,  that  taketh  away 
the  sins  of  the  world,  what  an  injury  is  it  to  our  Saviour 
Christ,  to  say  that  to  be  buried  in  St.  Francis's  cowl,*  should 
remit  four  parts  of  penance:  what  is  then  left  to  our  Saviour 
Christ,  which  taketh  away  the  sins  of  the  world?  This  I 
will  justify  to  be  a  great  blasphemy  to  the  blood  of  Christ. 

Also,  that  it  was  a  great  folly  to  go  on  pilgrimage,  and 
that  preachers  in  times  past  have  been  antichrists,  and  now 
it  hath  pleased  God  somewhat  to  show  forth  their  falsehood 
and  errors. 

Also,  that  the  miracles  done  at  Walsingham,  at  Canter- 
bury, and  there  in  Ipswich,  were  done  by  the  devil,  through 
the  sufferance  of  God,  to  blind  the  poor  people ;  and  that 
the  pope  hath  not  the  keys  that  Peter  had,  except  he  follow 
Peter  in  his  living. 

Moreover,  it  was  deposed  against  him,  that  he  was  no- 
toriously suspected  as  a  heretic,  and  twice  pulled  out  of  the 
pulpit  in  the  diocese  of  Norwich. 

Also  it  was  deposed  against  him,  that  he  should  in  the 
parish  church  of  Willesdon,  exhort  the  people  to  put  away 
their  gods  of  silver  and  gold,  and  leave  their  offerings  unto 
them,  for  that  such  things  as  they  offered  have  been  known 
oftentimes  afterward  to  have  been  given  to  harlots.  Also 
that  Jews  and  Saracens  would  have  become  Christian  men 
long  ago,  had  it  not  been  for  the  idolatry  of  Christian  men 
in  offering  of  candles,  wax,  and  money,  to  stocks  and  stones. 

Tonstal   was   particularly  desirous    not  to   proceed  to 

*  To  be  buried  in  a  friar's  cast-oiF  habit,  accompanied  by  letters, 
enrolling  the  deceased  in  a  monastic  order,  was  accounted  a  sure  de- 
liverance from  eternal  condemnation!     In  Piers  the  Ploughman's 
creed  a  friar  is  described  as  wheedling  a  poor  man  out  of  his  money, 
by  assuring  him  that  if  he  will  contribute  to  his  monastery, 
St.  Francis  himself  shall  fold  thee  in  his  cope, 
And  present  thee  to  the  Trinity,  and  pray  for  thy  sins. 
King  John  was  buried  in  a  monk's  cowl  I    See  note,  p.  158. 


His  recantation  and  sorrotos.  259 

extremities  with  Bilney.  He  repeatedly  remanded  him  to 
give  time  for  reflection,  and  even  after  reading  a  part  of 
the  sentence  deferred  the  remainder.  These  continued  at- 
tacks upon  the  constancy  of  Bilney  were  seconded  by  se- 
veral friends  of  the  reformer,  and  probably  were  of  greater 
efficacy  than  severer  measures.  We  find  that  at  length  he 
recanted ;  he  was  released  after  carrying  a  fagot  in  a  Rom- 
ish procession,  and  standing  bareheaded  before  the  preacher 
at  Paul's  cross,  during  the  sermon.  In  this  recantation  he 
admitted  the  worship  of  saints,  and  prayer  to  them,  also 
that  men  could  merit  by  their  deeds. 

Bilney  returned  to  Cambridge  after  his  abjuration,  deep- 
ly lamenting  and  sorrowing  for  his  weakness.  He  was 
almost  brought  into  a  state  of  utter  desperation,  as  Latimer 
described  in  his  sermons.*  He  relates  that  Bilney 's  agony 
of  mind  was  so  great,  "  that  his  friends  dared  not  suffer 
him  to  be  alone  day  or  night.  They  comforted  him  as 
they  could,  but  no  comforts  would  serve.  And  as  for  the 
comfortable  places  of  Scripture,  to  bring  them  to  him  was 
as  though  a  man  should  run  him  through  the  heart  with  a 
sword." 

Fox,  or  rather  archbishop  Parker,t  whose  narrative  of 
Bilney's  martyrdom  he  inserts,  proceeds  thus: — 

By  this  it  appears  how  vehemently  this  good  man  was 
pierced  with  sorrow  and  remorse  for  his  abjuration,  the 
space  almost  of  two  years,  that  is,  from  the  year  1529,  to 
the  year  1531.  It  followed  then,  that  by  God's  grace  and 
good  counsel  he  came  at  length  to  some  quiet  of  conscience, 
being  fully  resolved  to  give  his  life  for  the  confession  of 
that  truth,  which  before  he  had  renounced.  And  thus  be- 
ing fully  determined  in  his  mind,  and  setting  his  time,  he 
took  his  leave  in  Trinity  Hall  at  ten  of  the  clock  at  night, 
of  certain  of  his  friends,  and  said  that  he  would  go  to  Jeru- 
salem ;  alluding  belike  to  the  words  and  example  of  Christ 
in  the  gospel,  going  up  to  Jerusalem,:}:  what  time  he  was 
appointed  to  suffer  his  passion.    And  so  Bilney,  meaning  to 

*  See  Latimer,  p.  56,  115,  260. 

t  Archbishop  Parker,  then  resident  at  the  university,  went  from 
Cambridge  to  Norwich  to  witness  the  martyrdom  of  Bilney,  for 
whom  he  entertained  a  warm  affection.  He  was  thus  enabled  to 
bear  testimony  to  the  faithful  adherence  of  the  martyr  to  the  truth 
during  his  last  moments,  in  contradiction  to  the  assertions  of  Sir 
Thomas  More,  who  falsely  declared  that  Bilney  had  recanted  at  the 
stake.  A  particular  statement  respecting  this  is  given  by  Fox,  sup- 
ported  by  several  undoubted  testimonies. 

t  Or  probably  to  the  words  of  St.  Paul,  Acts  xix.  21.,  xx.  22. 


260  Bilney. 

give  over  his  life  for  the  testimony  of  Christ's  gospel,  told 
his  friends  that  he  would  go  up  to  Jerusalem,  and  so  would 
see  them  no  more,  and  immediately  departed  to  Norfolk, 
and  there  preached,  first  privately  in  households  to  confirm 
the  brethren  and  sisters,  and  also  to  confirm  the  anchoress* 
whom  he  had  converted  to  Christ.  Then  preached  he 
openly  in  the  fields,  confessing  his  fact,  and  preaching  pub- 
licly that  doctrine  which  he  before  had  abjured,  to  be  the 
very  truth,  and  willed  all  men  to  beware  by  him,  and 
never  to  trust  to  their  fleshly  friends  in  causes  of  religion. 
And  so  setting  forward  in  his  journey  toward  the  celestial 
Jerusalem,  he  departed  from  thence  to  the  anchoress  in 
Norwich,  and  there  gave  her  a  New  Testament  of  Tindal's 
translation,  and  The  Obedience  of  a  Christian  Man ;  where- 
upon he  was  apprehended  and  carried  to  prison,  thereto 
remain,  till  the  blind  bishop  Nixf  sent  up  for  a  writ  to 
burn  him. 

In  the  mean  season,  the  friars  and  religious  men,  with 
the  residue  of  their  doctors,  civil  and  canon,  resorted  to 
him,  busily  labouring  to  persuade  him  not  to  die  in  those 
opinions,  saying,  he  should  be  damned  body  and  soul,  if 
he  so  continued.  Among  whom,  first  were  sent  to  him  of 
the  bishop,  doctor  Call,  minister,  as  they  call  him,  or  pro- 
vincial of  the  Gray  Friars:  and  doctor  Stokes,  an  Augus- 
tine friar,  who  lay  with  him  in  prison  in  disputation,  till 
the  writ  came  that  he  should  be  burned.  Doctor  Call,  by 
the  word  of  God,  through  the  means  of  Bilney's  doctrine, 
and  good  life,  whereof  he  had  good  experience,  was  some- 
what reclaimed  to  the  gospel's  side. 

The  order  of  his  martyrdom  was  this,  as  follows : — 
Thomas  Bilney,  after  his  examination  and  condemna- 
tion, was  degraded,  according  to  the  popish  custom,  by  the 
assistance  of  all  the  friars  and  doctors  of  the  same  suit. 
Which  done,  he  was  immediately  committed  to  the  lay 
power,  and  to  the  two  sheriffs  of  the  city,  of  whom  Thomas 
Necton  was  one.  This  Thomas  Necton  was  Bilney's  spe- 
cial good  friend,  and  sorry  to  accept  him  to  such  execution 

*  A  sort  of  nun,  or  female  hermit. 

+  Nix,  bishop  of  Norwich,  was  a  bitter  persecutor,  and  ever  ready 
to  send  the  followers  of  the  truth  to  the  fire,  telling  them  when 
brought  before  him,  that  they  smelt  of  the  frying-pan.  He  endea- 
voured to  prevent  the  circulation  of  the  reformers'  books,  especially 
Tindal's  New  Testament,  "  which  he  could  not  endure  to  be  read." 
At  this  time  he  was  fourscore  years  of  age,  infirm  and  blind,  "  blind 
both  in  body  and  soul." 


His  faith  and  constancy,  261 

as  followed.  But  such  was  the  tyranny  of  that  time,  and 
the  dread  of  the  chancellor  and  friars,  that  he  could  no 
otherwise  do,  but  needs  must  receive  him;*  who  notwith- 
standing, as  he  could  not  bear  in  his  conscience  himself  to 
be  present  at  his  death:  so,  for  the  time  that  he  was  in  his 
custody,  he  caused  him  to  be  more  friendly  looked  unto,  and 
more  wholesomely  kept,  concerning  his  diet,  than  he  was 
before. 

After  this,  the  Friday  following,  at  night,  which  was 
before  the  day  of  his  execution,  being  St.  Magnus  day  and 
Saturday,  the  said  Bilney  had  divers  of  his  friends  resort- 
ing unto  him  in  the  guildhall,  where  he  was  kept.  Amongst 
whom  one  of  the  said  friends  finding  him  eating  of  an  ale- 
brewf  with  such  a  cheerful  heart  and  quiet  mind  as  he  did, 
said  that  he  was  glad  to  see  him  at  that  time,  so  shortly 
before  his  heavy  and  painful  departure,  so  heartily  to  refresh 
himself.  Whereunto  he  answered,  "  I  follow  the  example 
of  the  husbandmen  of  the  country,  who  having  a  ruinous 
house  to  dwell  in,  yet  bestow  cost  as  long  as  they  may,  to 
hold  it  up ;  and  so  do  I  now  with  this  ruinous  house  of  my 
body,  and  with  God's  creatures,  in  thanks  to  him,  refresh 
the  same  as  ye  see."  Then  sitting  with  his  said  friends  in 
godly  talk,  to  their  edification,  some  put  him  in  mind,  that 
though  the  fire  which  he  should  suffer  the  next  day,  should 
be  of  great  heat  unto  his  body,  yet  the  comfort  of  God's 
Spirit  should  cool  it  to  his  everlasting  refreshing.  At  this 
word  Bilney  putting  his  hand  toward  the  flame  of  the  candle 
burning  before  them  (as  also  he  did  divers  times  besides) 
and  feeling  the  heat  thereof,  said,  "  I  feel  by  experience,  and 
have  known  it  long  by  philosophy,  that  fire,  by  God's  ordi- 
nance is  naturally  hot;  but  yet  1  am  persuaded  by  God's 
holy  word,  and  by  the  experience  of  some  spoken  of  in  the 
same,  that  in  the  flame  they  felt  no  heat,  and  in  the  fire 
they  felt  no  consumption;  and  I  constantly  believe,  that 
howsoever  the  stubble  of  this  my  body  shall  be  wasted  by 
it,  yet  my  soul  and  spirit  shall  be  purged  thereby :  a  pain 
for  the  time,  whereon  notwithstanding  followeth  joy  un- 
speakable." And  then  he  much  treated  of  this  place  of 
Scripture :  "  Fear  not,  for  I  have  redeemed  thee,  and  called 

*  Master  More  being  lord  chancellor,  when  the  message  was  sent 
to  him  for  a  writ  of  discharge  to  burn  Bilney,  speaks  in  this  wise  to 
the  messengers  that  came :  "  Go  your  ways,  and  burn  him  first,  and 
then  afterward  come  to  me  for  a  bill  of  my  hand." — Fox. 

+  Or  posset. 
WICK.  DIS.  43 


262  Bilney. 

thee  by  thy  name,  thou  art  mine  own.  When  thou  goest 
through  the  water,  I  will  be  with  thee,  and  the  strong 
floods  shall  not  overflow  thee.  When  thou  walkest  in  the 
fire  it  shall  not  burn  thee,  and  the  flame  shall  not  kindle 
upon  thee,  for  I  am  the  Lord  thy  God,  the  Holy  One  of 
Israel,"  Isaiah  xliii.  Which  he  did  most  comfortably  entreat 
of,  as  well  in  respect  of  himself,  as  applying  it  to  the  par- 
ticular use  of  his  friends  there  present,  of  whom  some  took 
such  sweet  fruit  therein  that  they  caused  the  whole  said 
sentence  to  be  fairly  written  in  tables,  and  some  in  their 
books.  The  comfort  whereof,  in  divers  of  them,  was  never 
taken  from  them  to  their  dying  day. 

The  Saturday  next  following,  when  the  officers  of  exe- 
cution, as  the  manner  is,  with  their  gleaves  and  halberds 
were  ready  to  receive  him,  and  to  lead  him  to  the  place  of 
execution  without  the  city  gate,  called  Bishop's  gate,  in  a 
low  valley,  commonly  called  the  Lollard's  pit,  under  St. 
Leonard's  hill,  environed  about  with  great  hills — which 
place  was  chosen  for  the  people's  quiet  sitting  to  see  the 
execution — at  the  coming  forth  of  Bilney  out  of  the  prison 
door,  one  of  his  friends  came  to  him,  and  with  few  words, 
as  he  durst,  spake  to  him,  and  prayed  him  in  God's  behalf 
to  be  constant,  and  to  take  his  death  as  patiently  as  he 
could.  Whereunto  the  said  Bilney  answered,  with  a  quiet 
and  mild  countenance :  "  Ye  see  when  the  mariner  is  en- 
tered his  ship  to  sail  on  the  troublous  sea,  how  he  for  a 
while  is  tossed  in  the  billows  of  the  same ;  but  yet  in  hope 
that  he  shall  once  come  to  the  quiet  haven,  he  beareth  in 
better  comfort  the  perils  which  he  feeleth:  so  am  I  now 
toward  this  sailing,  and  whatsoever  storms  I  shall  feel,  yet 
shortly  after  shall  my  ship  be  in  the  haven ;  as  I  doubt  not 
thereof  by  the  grace  of  God,  desiring  you  to  help  me  with 
your  prayers  to  the  same  effect." 

And  so  he  going  forth  in  the  streets,  giving  much  alms 
by  the  way  by  the  hands  of  one  of  his  friends,  and  accompa- 
nied with  one  doctor  Warner,  doctor  of  divinity,  and  parson 
of  Winterton,  whom  he  did  choose  as  his  old  acquaintance, 
to  be  with  him  for  his  spiritual  comfort;  came  at  the  last 
to  the  place  of  execution,  and  descended  down  from  the  hill 
to  the  same,  apparelled  in  a  layman's  gown,  with  his  sleeves 
hanging  down,  and  his  arms  out,  his  hair  being  piteously 
mangled  at  his  degradation;  a  little  single*  body  in  person, 
but  always  of  a  good  upright  countenance,  and  drew  near  to 
*  Slight. 


His  Execution.  263 

the  stake  prepared ;  and  somewhat  tarrying  the  preparation 
of  the  fire,  he  desired  that  he  might  speak  some  words  to 
the  people,  and  there  standing,  thus  he  said : 

"  Good  people,  I  am  come  hither  to  die,  and  born  I  was 
to  live  under  that  condition,  naturally  to  die  again;  and 
that  ye  might  testify  that  I  depart  out  of  this  present  life  as 
a  true  Christian  man,  in  a  right  belief  towards  almighty 
God,  I  will  rehearse  unto  you  in  a  fast  faith,  the  articles  of 
my  creed."  He  then  began  to  rehearse  them  in  order  as 
they  are  in  the  common  creed,  often  elevating  his  eyes  and 
hands  to  almighty  God ;  and  at  the  article  of  Christ's  in- 
carnation, having  a  little  meditation  in  himself,  and  coming 
to  the  word,  crucified,  he  humbly  bowed  himself  and  made 
great  reverence;  and  so  he  proceeded  on,  without  any  man- 
ner of  words  of  recantation,  or  charging  any  man  for  pro- 
curing him  to  his  death. 

This  once  done,  he  put  off  his  gown,  and  went  to  the 
stake,  and  kneeling  upon  a  little  ledge  coming  out  of  the 
stake,  whereon  he  should  afterward  stand  to  be  better  seen, 
he  made  his  private  prayer  with  such  earnest  elevation  of 
his  eyes  and  hands  to  heaven,  and  in  so  good  quiet  beha- 
viour, that  he  seemed  not  much  to  consider  the  terror  of 
his  death,  and  ended  at  the  last  his  private  prayers  with 
the  cxliii.  psalm,  beginning,  "  Hear  my  prayer,  O  Lord, 
consider  my  desire:"  and  the  next  verse  he  repeated  in 
deep  meditation,  thrice,  "  And  enter  not  into  judgment 
with  thy  servant,  for  in  thy  sight  shall  no  man  living  be 
justified:"  and  so  finishing  that  psalm,  he  ended  his  private 
prayers. 

After  that,  he  turned  himself  to  the  officers,  asking  them 
if  they  were  ready,  and  they  answered,  Yea.  Whereupon 
he  put  off  his  jacket  and  doublet,  and  stood  in  his  hose  and 
shirt,  and  went  unto  the  stake,  standing  upon  that  ledge, 
and  the  chain  was  cast  about  him ;  and  standing  thereon, 
the  said  doctor  Warner  came  to  him  to  bid  him  farewell, 
who  spake  but  few  words  for  weeping. 

Upon  whom  the  said  Thomas  Bilney  did  most  gently 
smile,  and  inclined  his  body  to  speak  to  him  a  few  words 
of  thanks,  and  the  last  were  these :  "  O  master  doctor, 
"  Feed  your  flock,  feed  your  flock,  that  when  the  Lord 
cometh  he  may  find  you  so  doing:  and  farewell,  good 
master  doctor,  and  pray  for  me ;"  and  so  he  departed  with- 
out any  answer,  sobbing  and  weeping. 

And  while  he  thus  stood  upon  the  ledge  at  the  stake, 


264  Bilney. 

certain  friars,  doctors,  and  priors  of  their  houses,  being 
there  present,  as  they  were  uncharitably  and  maliciously 
present  at  his  examination  and  degradation,  &c.  came  to 
him,  and  said,  "  0  master  Bilney,  the  people  are  persuaded 
that  we  are  the  causers  of  yoi^r  death,  and  that  we  have 
procured  the  same,  and  thereupon  it  is  Hke  that  they  will 
withdraw  their  charitable  alms  from  us  all,  except  you  de- 
clare your  charity  towards  us,  and  discharge  us  of  the 
matter."  Whereupon  the  said  Thomas  Bilney  spake  with  a 
loud  voice  to  the  people,  and  said,  "  I  pray  you,  good  peo- 
ple, be  never  the  worse  to  these  men  for  my  sake,  as  though 
they  should  be  the  authors  of  my  death ;  it  was  not  they." 
And  so  he  ended. 

Then  the  officers  put  reeds  and  fagots  about  his  body  and 
set  fire  on  the  reeds,  which  made  a  very  great  flame  that 
sparkled  and  deformed  the  visor  of  his  face,  he  holding  up 
his  hands,  and  knocking  upon  his  breast,  crying  sometimes 
"  Jesus,"  sometimes  "  I  believe."  Which  flame  was  blown 
away  from  him  by  the  violence  of  the  wind,  which  was  that 
day,  and  two  or  three  days  before,  notably  great,  in  which 
it  was  said  that  the  fields  were  marvellously  plagued  by 
the  loss  of  corn :  and  so  for  a  little  pause  he  stood  without 
flame,  the  flame  departing  and  recoursing  thrice  ere  the 
wood  took  strength  to  be  the  sharper  to  consume  him :  and 
then  he  gave  up  the  ghost,  and  his  body  being  withered, 
bowed  downward  upon  the  chain.  Then  one  of  the  offi- 
cers, with  his  halberd,  smote  out  the  staple  in  the  stake  be- 
hind him,  and  suffered  his  body  to  fall  into  the  bottom  of 
the  fire,  laying  wood  on  it,  and  so  he  was  consumed.* 

*  From  Bilney's  first  letter  to  Bishop  Tonstal,  it  will  be  seen  that 
his  conversion  was  rather  by  the  direct  influences  of  the  Holy 
Spirit,  opening  his  mind  to  study  the  Scriptures,  than  by  any  hu- 
man instruction  as  means.  Several  articles  exhibited  against  him 
indicate  a  greater  similarity  in  his  tenets  to  those  of  the  followers  of 
WicklifF,  than  to  the  German  reformers,  we  may  therefore  class  him 
with  the  former,  although  he  differed  from  them  in  some  respects. 


BILNEY'S    LETTERS 


BISHOP  TONSTAL. 

To  the  reverend  father  in  Christ,  Cuthhert,  bishop  of 
London,  Thomas  Bilney  wisheth  health  in  Christ,  icith 
all  submission  due  unto  such  a  prelate. 

In  this  respect,  most  reverend  father  in  Christ,  I  think 
myself  most  happy,  that  it  is  my  lot  to  be  called  to  exami- 
nation before  your  reverence,  for  that  you  are  of  such  wis- 
dom and  learning,  of  such  integrity  of  life,  which  all  men 
do  confess  to  be  in  you,  that  even  yourself  cannot  choose, 
if  you  do  not  too  lightly  esteem  God's  gifts  in  you,  as  often 
as  you  shall  remember  the  great  things  which  God  hath 
done  unto  you,  but  straightways  secretly  in  your  heart,  to 
his  high  praise,  say,  "  He  that  is  mighty  hath  done  great 
things  unto  me,  and  holy  is  his  name!"  I  rejoice  that  I 
have  now  happened  upon  such  a  judge,  and  with  all  my 
heart  give  thanks  unto  God,  which  ruleth  all  things. 

And  albeit,  God  is  my  witness,  I  know  not  myself  guilty 
of  any  error  in  my  sermons,  neither  of  any  heresy  or  sedi- 
tion, which  divers  slander  me  of,  seeking  rather  their  own 
lucre  and  advantage,  than  the  health  of  souls.  Notwith- 
standing I  do  exceedingly  rejoice,  that  it  is  foreseen  by 
God's  divine  providence,  that  I  should  be  brought  before 
the  tribunal  seat  of  Tonstal,  who  knoweth  as  well  as  any 
other,  that  there  will  never  be  wanting  Jannes  and  Jam- 
bres,  who  will  resist  the  truth :  that  there  shall  never  be 
lacking  some  Elymas,  who  will  go  about  to  subvert  the 
straight  ways  of  the  Lord:  and,  finally,  that  some  Deme- 
trius, Pythoness,  (Acts  ix.)  Balaams,  Nicolaitanes,  Cains, 
and  Ishmaels,  will  be  always  at  hand,  who  will  greedily 
hunt  and  seek  after  that  which  pertaineth  unto  themselves, 
and  not  that  which  pertaineth  to  Jesus  Christ.  How  can  it 
then  be  that  they  can  suffer  Christ  to  be  truly  and  sincerely 
preached?  For  if  the  people  begin  once  wholly  in  every 
place,  to  put  their  confidence  in  Christ,  who  was  crucified 
for  them,  then  straightways  that  which  they  have  hitherto 
embraced  instead  of  Christ,  shall  utterly  decay  in  the  hearts 
of  the  faithful.  Then  they  shall  understand  that  Christ  is 
not  in  this  place,  or  in  that  place,  but  the  kingdom  of 
43*  265 


266  Bilney. 

God  is  in  themselves.  Then  shall  they  plainly  see  that 
the  Father  is  to  be  worshipped,  neither  in  the  mount  of 
Sam.aria,  neither  at  Jerusalem,  but  in  all  places,  in  spirit 
and  truth.  Which  if  it  come  once  to  pass,  the  beasts  of 
the  field  will  think  all  their  gain  and  lucre  lost.  In  whom 
the  saying  of  Ezekiel  is  fulfilled,  "  My  sheep  are  dispersed 
because  they  had  no  shepherd,  and  are  devoured  of  the 
beasts  of  the  field,  and  strayed  abroad;  my  flock  hath 
erred  and  wandered  in  every  mountain,  and  upon  every 
high  hill,  and  is  dispersed  throughout  all  the  earth,  and 
there  is  no  man  which  hath  sought  to  gather  them  togeth- 
er :  no,  there  was  no  man  which  once  sought  after  them." 
But  if  any  man  would  seek  to  reduce  those  which  were 
gone  astray,  into  the  fold  of  Christ,  that  is,  the  unity  of 
faith:  speedily  there  rise  up  certain  against  him,  which 
are  named  pastors ;  but  indeed  are  wolves,  who  seek  noth- 
ing of  their  flock,  but  the  milk,  wool,  and  fell,  leaving  both 
their  own  souls,  and  the  souls  of  their  flock,  unto  the  devil. 
These  men,  1  say,  rise  up  like  unto  Demetrius,  crying 
out.  This  heretic  dissuadeth  and  seduceth  much  people  every 
where,  saying.  That  they  are  not  gods,  which  are  made 
with  hands.  These  are  they,  these,  I  say,  most  reverend 
father,  are  they,  who,  under  the  pretence  of  persecuting 
heretics,  follow  their  own  licentious  life ;  enemies  unto  the 
cross  of  Christ,  who  can  suffer  and  bear  any  thing,  rather 
than  the  sincere  preaching  of  Christ  crucified  for  our  sins. 
These  are  they  unto  whom  Christ  threateneth  eternal  dam- 
nation, where  he  saith.  Woe  be  unto  you,  scribes,  phari- 
sees,  and  hypocrites,  which  shut  up  the  kingdom  of  heaven 
before  men,  and  you  yourselves  enter  not  in,  neither  suffer 
those  which  would  enter,  to  come  in.  These  are  they 
which  have  come  in  another  way,  to  the  charge  of  souls,  as 
it  appeareth.  For  if  any  man,  saith  Christ,  come  in  by  me, 
he  shall  be  saved,  and  shall  come  in  and  go  out,  and  find 
pasture.  These  men  do  not  find  pasture,  for  they  never  teach, 
and  draw  others  after  them,  that  they  should  not  enter  by 
Christ,  who  alone  is  the  door  whereby  we  must  come  unto  the 
Father ;  but  they  set  before  the  people  another  way,  persua- 
ding them  to  come  unto  God  through  good  works,  oftentimes 
speaking  nothing  at  all  of  Christ,  thereby  seeking  rather  their 
own  gain  and  lucre,  than  the  salvation  of  souls ;  in  this  point 
being  worse  than  they  which  upon  Christ,  being  the  foun- 
dation, do  build  wood,  hay,  and  straw.  These  men  confess 
that  they  know  Christ,  but  by  their  deeds  they  deny  him. 


Letters  to  bishop  Tonstal.  267 

These  are  those  physicians,  upon  whom  that  woman 
which  was  twelve  years  vexed,  had  consumed  all  that  she 
had,  and  felt  no  help,  but  was  still  worse  and  worse,  until 
such  time  as  at  the  last,  she  came  unto  Christ,  and  after 
she  had  once  touched  the  hem  of  his  vesture  through  faith, 
she  was  so  healed,  that  presently  she  felt  the  same  in  her 
body.  O  mighty  power  of  the  Most  Highest!  which  I  also, 
miserable  sinner,  have  often  tasted  and  felt.  Who  before 
that  I  could  come  unto  Christ,  had  even  likewise  spent  all 
that  I  had  upon  those  ignorant  physicians,  that  is  to  say, 
unlearned  hearersof  confession,  so  that  there  was  but  small 
force  of  strength  left  in  me,  which  of  nature  was  but  weak, 
small  store  of  money,  and  very  little  knowledge  or  under- 
standing; for  they  appointed  me  fastings,  watching,  buy- 
ing of  pardons,  and  masses:  in  all  which  things,  as  I  now 
understand,  they  sought  rather  their  own  gain,  than  the  sal- 
vation of  my  sick  and  languishing  soul. 

But  at  the  last  I  heard  speak  of  Jesus,  even  then  when 
the  New  Testament  was  first  set  forth  by  Erasmus.  Which 
when  I  understood  to  be  eloquently  done  by  him,  being 
allured  rather  for  the  Latin,  than  for  the  word  of  God,  for 
at  that  time  I  knew  not  what  it  meant;  I  bought  it  even  by 
the  providence  of  God,  as  I  do  now  well  understand  and 
perceive.  And  at  the  first  reading,  as  I  well  remember,  1 
chanced  upon  this  sentence  of  St.  Paul,  (O  most  sweet  and 
comfortable  sentence  to  my  soul!  in  his  first  epistle  to 
Timothy,  and  first  chapter,)  It  is  a  true  saying,  and  worthy 
of  all  men  to  be  embraced,  that  Christ  Jesus  came  into  the 
world  to  save  sinners,  of  whom  I  am  the  chief  and  princi- 
pal. This  one  sentence,  through  God's  instruction  and  in- 
ward working,  which  I  did  not  then  perceive,  did  so  exhi- 
larate my  heart,  being  before  wounded  with  the  guilt  of 
my  sins,  and  being  almost  in  despair, that  immediately  I  felt 
a  marvellous  comfort  and  quietness,  insomuch  that  my 
bruised  bones  leapt  for  joy,  Psal.  1. 

After  this,  the  Scripture  began  to  be  more  pleasant  unto 
me  than  the  honey  or  the  honeycomb ;  wherein  I  learned 
that  all  my  labours,  all  my  fasting  and  watching,  all  the 
redemption  of  masses  and  pardons,  being  done  without 
truth  in  Christ,  who  alone  saveth  his  people  from  their  sins ; 
these,  I  say,  I  learned  to  be  nothing  else  but  even,  as  St. 
Augustine  saith,  a  hasty  and  swift  running  out  of  the  right 
way,  or  else  much  like  to  the  vesture  made  of  fig  leaves, 
wherewithal  Adam  and  Eve  went  about  in  vain,  to  cover 


268  Bilney. 

themselves,  and  could  never  before  obtain  quietness  and 
rest,  until  they  believed  in  the  promise  of  God,  that  Christ, 
the  Seed  of  the  woman,  should  tread  upon  the  serpent's 
head.  Neither  could  I  be  relieved  or  eased  of  the  sharp 
slings  and  bitings  of  my  sins,  before  that  I  was  taught  of 
God  that  lesson  which  Christ  speaketh  of  in  the  third  chapter 
of  John,  Even  as  Moses  exalted  the  serpent  in  the  desert, 
so  shall  the  Son  of  Man  be  exalted,  that  all  which  believe  on 
him  should  not  perish,  but  have  Hfe  everlasting. 

As  soon  as,  according  to  the  measure  of  grace  given  unto 
me  of  God,  I  began  to  taste  and  savour  of  this  heavenly 
lesson,  which  no  man  can  teach  but  only  God,  who  re- 
vealed the  same  unto  Peter,  I  desired  the  Lord  to  increase 
my  faith;  and  at  last,  I  desired  nothing  more,  than  that  I, 
being  so  comforted  by  him,  might  be  strengthened  by  his 
Holy  Spirit  and  grace  from  above,  that  I  might  teach  the 
wicked  his  ways,  which  are  mercy  and  truth,  and  that  the 
wicked  might  be  converted  unto  him  by  me,  who  some- 
time was  also  wicked.  Which  thing,  whilst  that  with  all 
my  power  I  did  endeavour  before  my  lord  cardinal  and  your 
fatherhood,  Christ  was  blasphemed  in  me,  and  this  is  my 
only  comfort  in  these  my  afflictions,  whom  with  my  whole 
power  I  do  teach  and  set  forth,  being  made  for  us  by  God 
his  Father,  our  wisdom,  righteousness,  sanctification,  and 
redemption,  and  finally,  our  satisfaction.  Who  was  made 
sin  for  us,  (that  is  to  say,  a  sacrifice  for  sin,)  that  we, 
through  him,  should  be  made  the  righteousness  of  God. 
Who  became  accursed  for  us,  to  redeem  us  from  the  curse 
of  the  law;  who  also  came  not  to  call  the  righteous,  but 
sinners  to  repentance.  The  righteous,  I  say,  which  falsely 
judge  and  think  themselves  so  to  be,  for  all  men  have 
sinned  and  lack  the  glory  of  God ;  whereby  he  freely  for- 
giveth  sins  unto  all  believers,  through  the  redemption  which 
is  in  Christ  Jesus,  because  that  all  mankind  was  grievously 
wounded  in  him  which  fell  among  thieves  between  Jerusalem 
and  Jericho.  1  Cor.  i.,  2  Cor.  v..  Gal.  ii..  Matt,  ix.,  Rom.  iii. 

And  therefore  with  all  my  whole  power  I  teach,  that  all 
men  should  first  acknowledge  their  sins  and  condemn  them, 
and  afterwards  hunger  and  thirst  for  that  righteousness, 
whereof  St.  Paul  speaketh:  The  righteousness  of  God  by 
faith  in  Jesus  Christ,  is  unto  all  them  which  believe  in  him, 
for  there  is  no  difference,  all  have  sinned,  and  lack  the  glory 
of  God;  and  are  justified  freely  through  his  grace  by 
the  redemption  which  is  in  Jesus  Christ,  Rom.  iii.     The 


Letters  to  bishop  Tonstal.  269 

which,  whosoever  doth  hunger  or  thirst  for,  without  doubt, 
they  shall  at  the  length  so  be  satisfied,  that  they  shall  not 
hunger  and  thirst  for  ever. 

But,  forsomuch  as  this  hunger  and  thirst  was  wont  to  be 
quenched  with  the  fulness  of  man's  righteousness,  which  is 
wrought  through  the  failh  of  our  own  elect  and  chosen 
works,  as  pilgrimages,  buying  of  pardons,  offering  of  can- 
dles, fasts  chosen,  and  oftentimes  superstitious,  and  finally 
all  kind  of  voluntary  devotions,  as  they  call  them,  against 
the  which  God's  word  speaketh  plainly  in  the  fourth  of 
Deuteronomy  and  in  the  twelfth,  saying.  Thou  shalt  not 
do  that  which  seemeth  good  unto  thyself,  but  that  which  I 
command  thee  for  to  do,  that  do  thou,  neither  adding  to, 
neither  diminishing  any  thing  from  it;  therefore,  I  say, 
oftentimes  have  I  spoken  of  those  works,  not  condemning 
them,  as  I  take  God  to  be  my  witness,  but  reproving  their 
abuse,  making  the  lawful  use  of  them  manifest,  even  unto 
children,  exhorting  all  men  not  so  to  cleave  unto  them, 
that  they  being  satisfied  therewith,  should  loath  or  wax 
weary  of  Christ,  as  many  do.  In  whom  I  bid  your  father- 
hood most  prosperously  well  to  fare. 

And  this  is  the  whole  sum. — If  you  will  appoint  me  to 
dilate  more  at  large  on  the  things  here  touched,  I  will  not 
refuse  to  do  it,  so  that  you  will  grant  me  time.  For  to  do 
it  out  of  hand  I  am  not  able,  for  the  weakness  of  my  body  ; 
being  ready  always  if  I  have  erred  in  any  thing,  to  be  bet- 
ter instructed. 

Thomas  Bilney. 


Another  letter  or  epistle  of  master  Bilney  to  Cuthhert 
Tonstal,  bishop  of  London. 

Albeit  I  do  not  remember,  reverend  father  in  Christ, 
whether  I  have  either  spoken  or  written  that  the  gospel 
hath  not  been  sincerely  preached  now  of  long  time,  which 
your  lordship  seemeth  to  have  gathered  either  by  some 
sinister  hearers  of  my  sermons,  (who  like  Malchus,  having 
their  right  ear  cut  off.  Matt,  xxvi.,  only  bring  their  left  ear 
to  sermons)  or  else  by  some  words  or  writings  of  mme, 
which  have  rashly  passed  me,  rather  than  upon  any  evil 
intent.  Yet,  forsomuch  as  in  this  behalf,  your  reverence 
doth  command  me,  and  that  of  a  good  mind  I  trust,  (for 
how  can  I  think  that  in  Tonstal  any  craft  or  doubleness  to 


270  Bilney, 

dwell!)  I  will  briefly  declare  unto  you  what  I  have  learned 
of  God  through  Christ,  in  the  Scriptures,  and  how  that  the 
doctors,  even  of  great  name  and  renown,  have  not  taught 
the  same  of  late  in  their  sermons ;  referring,  or  rather  sub- 
mitting all  things  unto  your  fatherly  judgment,  which  is 
more  quick  and  sharp,  than  that  it  can  by  an)'-  means  be 
blinded,  and  so  sincere,  that  it  will  not  in  any  point  seek 
slander  or  discord.  Therefore,  I  do  confess  that  I  have 
often  been  afraid  that  Christ  hath  not  been  purely  preached 
now  a  long  time.  For  who  hath  been  now  a  long  season 
offended  through  him?  Who  hath  now  these  many  years 
suffered  any  persecution  for  the  gospel's  sake?  Where  is 
the  sword  which  he  came  to  send  upon  the  earth?  And, 
finally,  where  are  the  rest  of  the  sincere  and  uncorrupt 
fruits  of  the  gospel?  which,  because  we  have  not  a  long 
time  seen,  is  it  not  to  be  feared  that  the  tree  which  bringeth 
forth  those  fruits  hath  now  a  long  time  been  wanting  in 
our  region  or  country?  much  less  is  it  to  be  believed  that 
it  hath  been  nourished  amongst  us.  Have  we  not  seen  all 
things  quiet  and  peaceable  a  long  time?  But  what  saith 
the  church?  My  grief  most  bitter,  is  turned  to  peace,  &c., 
Isa.  xxxviii.  But  the  malignant  church  saith.  Peace,  peace, 
and  there  is  no  peace,  Jer.  vi.,  but  only  that  whereof  it  is 
written.  When  the  mighty  armed  man  keepeth  his  gates, 
he  possesseth  all  things  in  quiet,  Luke  xi.  But  when 
he  seeth  that  he  shall  be  vanquished  of  a  stronger  than  he 
himself  is,  he  spoileth  and  destroyeth  all  things.  What 
now-a-days  beginneth  again  to  be  attempted,  I  dare  not 
say.  God  grant  us  grace  that  we  do  not  refuse  and  reject, 
if  it  be  Christ,  him  that  cometh  unto  us,  lest  that  we  do 
feel  that  terrible  judgment  against  us;  Because,  saith  he, 
they  have  not  received  the  love  of  truth,  that  they  might  be 
saved;  therefore  God  will  send  upon  them  the  blindness 
of  error,  that  they  shall  give  credit  unto  lies,  2  Thess.  ii. 
Oh  terrible  sentence,  which  God  knoweth  whether  a  great 
number  have  not  already  incurred ;  that  all  they  might  be 
judged  which  have  not  given  credit  unto  the  truth,  but 
consented  unto  iniquity.  The  time  shall  come,  saith  he, 
when  that  they  will  not  suffer  the  true  doctrine  to  be 
preached.  And  what  shall  we  then  say  of  that  learning, 
which  hath  now  so  long  time  reigned  and  triumphed,  so 
that  no  man  hath  once  opened  his  mouth  against  it?  Shall 
we  think  it  sound  doctrine?  Truly  iniquity  did  never  more 
abound,  nor  was  charity  ever  so  cold.     And  what  should 


Letters  to  bishop  Tonstal.  271 

we  say  to  be  the  cause  thereof?  Hath  the  cause  been  for 
lack  of  preaching  against  the  vices  of  men,  and  exhorting 
to  charity?  That  cannot  be,  for  many  learned  and  great 
clerks  sufficiently  can  witness  to  the  contrary.  And  yet,  all 
these  notwithstanding,  we  see  the  life  and  manners  of  men 
do  greatly  degenerate  from  true  Christianity,  and  seem  to 
cry  out  indeed,  that  it  is  fulfilled  in  us,  which  God  in  times 
past  threatened  by  his  prophet  Amos,  saying,  Behold,  the 
day  shall  come,  saith  the  Lord,  that  I  will  send  hunger 
upon  the  earth,  not  hunger  of  bread,  neither  thirst  of  water, 
but  of  hearing  the  word  of  God;  and  the  people  shall  be 
moved  from  sea  to  sea,  and  from  the  west  unto  the  east, 
and  shall  run  about  seeking  for  the  word  of  God,  but  shall 
not  find  it.  In  those  days  the  fair  virgins  and  young  men 
shall  perish  for  thirst,  «Sz;c.  But  now,  to  pass  over  many 
things,  whereby  I  am  moved  to  fear,  that  the  word  of  God 
hath  not  been  purely  preached ;  this  is  not  the  least  argu- 
ment— that  they  which  come  and  are  sent,  and  endeavour 
themselves  to  preach  Christ  truly,  are  evil  spoken  of  for 
his  name,  which  is  the  rock  of  offence,  and  stumbling  block 
unto  them  which  stumble  upon  his  word,  and  do  not  believe 
on  him,  on  whom  they  are  builded. 

But  you  will  ask,  who  are  those  men,  and  what  is  their 
doctrine?  Truly  I  say,  whosoever  entereth  in  by  the  door 
Christ,  into  the  sheepfold  which  all  such  shall  do  as  seek 
nothing  else  but  the  glory  of  God,  and  salvation  of  souls; 
of  all  such  it  may  be  truly  said,  that  whom  the  Lord 
sendeth,  he  speaketh  the  word  of  God.  And  why  so? 
Because  he  representeth  the  angel  of  the  church  of  Phila- 
delphia, unto  whom  St.  John  writeth,  saying;  This  saith 
He,  which  is  holy  and  true,  which  hath  the  keys  of  David, 
which  openeth  and  no  man  shutteth,  shutteth  and  no  man 
openeth,  Rev.  iii.  Behold,  saith  he,  speaking  in  the  name 
of  Christ,  who  is  the  door  and  doorkeeper,  I  have  set  before 
thee  an  open  door,  that  is  to  say,  of  the  Scriptures  opening 
thy  senses,  that  thou  shouldest  understand  the  Scriptures, 
and  that,  because  thou  hast  entered  in  by  me  which  am  the 
door.  For  whosoever  entereth  in  by  me  which  am  the 
door,  shall  be  saved;  he  shall  go  in  and  come  out  and  find 
pasture;  for  the  doorkeeper  openeth  the  door  unto  him, 
and  the  sheep  hear  his  voice,  John  x.  But  contrariwise, 
they  which  have  not  entered  in  by  the  door,  but  have 
climbed  in  some  other  way,  by  ambition,  avarice,  or  desire 
of  rule,  they  shall  even  in  a  moment  go  down  into  hell, 


272  Bilney. 

except  they  repent.  And  of  them  is  the  saying  of  Jeremiah 
verified:  All  beauty  is  gone  away  from  the  daughter  of 
Sion,  because  her  princes  are  become  like  rams,  not  finding 
pasture,  Lam.  i.  And  why  so?  Because  like  thieves  and 
robbers  they  have  climbed  up  another  way,  not  being  called 
nor  sent.  And  what  marvel  is  it,  if  they  do  not  preach, 
when  they  are  not  sent,  but  run  for  lucre,  seeking  their 
own  glory,  and  not  the  glory  of  God,  and  salvation  of  souls? 
And  this  is  the  root  of  all  mischief  in  the  church,  that  they 
are  not  sent  inwardly  of  God.  For  without  this  inward 
calling,  it  helpeth  nothing  before  God,  to  be  a  hundred  times 
elect  and  consecrate,  by  a  thousand  bulls,  either  by  pope, 
king,  or  emperor.  God  beholdeth  the  heart,  whose  judg- 
ments are  according  to  truth,  howsoever  we  deceive  the 
judgment  of  men  for  a  time;  which  also  at  the  last  shall 
see  their  abomination.  This,  I  say,  is  the  original  of  all 
mischief  in  the  church,  that  we  thrust  in  ourselves  into  the 
charge  of  souls,  whose  salvation,  and  the  glory  of  God, 
which  is  to  enter  in  by  the  door,  we  do  not  thirst  or  seek 
for,  but  altogether  our  own  lucre  and  profit. 

Hereupon  it  cometh,  that  we  know  not  how  to  preach 
Christ  purely.  For  how  should  they  preach  Christ,  saith 
the  apostle,  except  they  be  sent?  for  otherwise  many  thieves 
and  robbers  do  preach  him,  but  with  their  lips  only,  for 
their  hearts  are  far  from  him.  Neither  yet  do  we  suffer  those 
which  do  know  how  to  preach,  but  persecute  them,  and  go 
about  to  oppress  the  Scriptures  now  springing,  under  the 
pretence  of  godliness,  fearing,  as  I  suppose,  lest  the  Romans 
should  come  and  take  our  place.  Ah  thou  wicked  enemy 
Herod,  why  art  thou  afraid  that  Christ  should  come?  He 
taketh  not  away  mortal  and  earthly  kingdoms,  which  giveth 
heavenly  kingdoms.  Oh  blindness.  Oh  our  great  blindness, 
yea  more  than  that  of  Egypt!  of  the  which  if  there  be  any 
that  would  admonish  the  people,  by  and  by  saith  Pharaoh, 
Moses  and  Aaron,  why  do  ye  cause  the  people  to  cease  from 
their  labours?  and  truly  called  their  labours!  Get  you  to 
your  burdens.  Lay  more  work  upon  them,  and  cause  them 
to  do  it,  that  they  hearken  not  unto  lies.  Thus  the  people 
were  dispersed  throughout  all  the  land  of  Egypt,  to  gather 
up  chaff— I  say,  to  gather  up  chaff*.  Who  shall  grant  unto 
us,  that  God  shall  say,  I  have  looked  down,  and  beholden 
the  affliction  of  my  people,  which  is  in  Egypt,  and  have 
heard  their  sighs,  and  am  come  down  to  deliver  them? 
But  whither  hath  this   zeal   carried  me?    whether  after 


Letters  to  bishop  Tonstal.  273 

knowledge  or  not,  I  dare  not  say;  it  appertainetli  to  you, 
reverend  father,  to  judge  thereupon. 

Now  you  do  look  that  I  should  show  unto  you  at  large, 
as  you  write,  how  that  they  ought  sincerely  to  preach,  to 
the  better  edifying  hereafter  of  your  flock.  Here  I  confess 
I  was  afraid,  that  you  had  spoken  in  some  derision,  until 
that  I  well  perceived,  that  you  had  written  it  with  your  own 
hand.  Then  again,  I  began  to  doubt  for  what  intent  Ton- 
stal should  require  that  of  Bilney;  an  old  soldier,  of  a 
young  beginner;  the  chief  pastor  of  London,  of  a  poor 
silly  sheep.  But  for  what  intent  soever  you  did  it,  I  trust 
it  was  of  a  good  mind.  And  albeit  that  I  am  weak  of 
body,  yet  through  the  grace  of  Christ  given  unto  me,  I  will 
attempt  this  matter,  although  it  does  far  pass  my  power; 
under  the  which  burden,  if  I  be  oppressed,  yet  I  will  not 
deceive  you,  for  I  have  promised  nothing,  but  a  prompt  and 
ready  will  to  do  that  which  you  have  commanded. 

As  touching  that  which  pertaineth  to  the  preaching  of 
the  gospel,  I  would  to  God  you  would  give  me  leave  pri- 
vately to  talk  with  you,  that  I  might  speak  freely  that  which 
I  have  learned  in  the  Holy  Scriptures,  for  the  consolation  of 
my  conscience;  which  if  you  will  so  do,  I  trust  you  shall 
not  repent  you.  All  things  shall  be  submitted  unto  your 
judgment ;  who,  except  I  be  utterly  deceived,  will  not  break 
the  reed  that  is  bruised,  and  put  out  the  flax  that  is  smo- 
king; but  rather,  if  I  shall  be  found  in  any  error,  as  indeed 
I  am  a  man,  you  as  spiritual,  shall  restore  me  through  the 
spirit  of  gentleness,  considering  yourself,  lest  that  you  also 
be  tempted.  For  every  bishop  which  is  taken  from  among 
men,  is  ordained  for  men,  not  violently  to  assault  those 
which  are  ignorant  and  do  err;  for  he  himself  is  compassed 
with  infirmity,  that  he,  being  not  void  of  evils,  should  learn 
to  have  compassion  upon  other  miserable  people,  Heb,  v. 

I  desire  you  that  you  will  remember  me  to-morrow,  that 
by  your  aid,  I  may  be  brought  before  the  tribunal  seat  of 
my  lord  cardinal;  before  whom  I  had  rather  stand,  than 
before  any  of  his  deputies. 

Yours,  Thomas  Bilney. 

Another  letter  of  master  Bilney,  fruitful  and  necessary 
for  all  ministers  to  read. 

Most  reverend  father,  salutations  in  Christ.  You  have 
required  me  to  write  to  you  at  large,  wherein  men  have  not 

WICK.  DIS.  44 


274  Bilney. 

preached  as  they  ought,  and  how  they  should  have  preached 
better.  This  is  a  burden  too  heavy  for  my  strength ;  under 
the  which  if  I  shall  faint,  it  belongeth  to  you  who  have  laid 
this  burden  upon  my  shoulders,  to  ease  me  thereof.  As 
touching  the  first  part,  they  have  not  preached  as  they 
ought,  who,  leaving  the  word  of  God,  have  taught  their  own 
traditions ;  of  which  sort  there  are  not  a  few,  as  it  is  very 
evident,  in  that  they  do  report  those  which  preach  the  word 
of  God  sincerely,  to  teach  new  doctrine.  This  also  is  no 
small  testimony  thereof,  that  in  all  England  you  shall  scarce 
find  one  or  two  that  are  mighty  in  the  Scriptures;  and 
what  marvel  is  it  if  all  godly  things  do  seem  new  unto 
them  unto  whom  the  gospel  is  new  and  strange,  being  nur- 
tured in  men's  traditions  now  a  long  time?  Would  to  God 
these  things  were  not  true,  which  I  utter  unto  you;  but 
alas  they  are  too  true. 

They  have  also  preached  evil,  which  either  have  wrested 
the  Scriptures  themselves,  or  have  rashly  gathered  them 
out  of  old  rotten  papers,  being  wrested  by  others.  And  how 
should  it  be  but  that  they  should  wrest  them ;  or  else  how 
should  they  judge  them,  being  falsely  interpreted  by  others, 
when  they  have  not  once  read  over  the  Bible  orderly?  Of 
this  sort  there  is  truly  a  very  great  number,  from  which 
number  many  great  rabbins  or  masters  shall  hardly  excuse 
themselves,  whom  the  people  have  hitherto  reverenced  in- 
stead of  gods.  And  these  are  they  who  now  serve  their 
bellies,  seeking  their  own  glory,  and  not  the  true  glory  of 
God,  which  might  be  set  forth  even  by  Balaam's  ass :  much 
less  then  ought  we  to  contemn  such  abjects  as  preach  the 
word  of  God.  We  have,  saith  St.  Paul,  this  treasure  in 
brickie*  vessels,  that  the  glory  of  the  power  might  be  of 
God,  and  not  of  us.  God  hath  chosen  the  foolish  things  of 
the  world  to  confound  the  wise;  and  the  weak  things  God 
hath  chosen  to  confound  the  mighty  ;  and  vile  things  of  the 
world  and  despised,  hath  he  chosen,  and  things  that  are 
not,  to  bring  to  nought  things  that  are,  that  no  flesh  should 
glory  in  his  sight,  1  Cor.  i.  But  now  all  men  in  a  manner 
will  be  wise,  and  therefore  they  are  ashamed  of  the  simple 
gospel;  they  are  ashamed  truly  to  say  with  Paul,  and  to 
perform  it  indeed ;  I  brethren,  when  I  came  unto  you,  did 
not  come  with  excellency  of  words,  or  of  wisdom,  preaching 
the  testimony  of  Christ ;  for  I  esteemed  not  myself  to  know 
anything  amongst  you,  but  only  Jesus  Christ  and  him  cru- 
*  Earthen,  clay. 


Letters  to  bishop  Tonstal.  275 

cified,  1  Cor.  ii.  O  voice  of  a  true  evangelist!  But  now  we 
are  ashamed  of  this  foolish  preaching,  by  the  which  it  hath 
pleased  God  to  save  all  those  which  believe  in  him;  and 
being  puffed  up  with  our  own  fleshly  mind,  choose  rather 
proudly  to  walk  in  those  things  which  we  have  not  seen, 
preaching  fables  and  lies,  and  not  the  law  of  God,  which  is 
undefiled,  converting  souls,  Ps.  xix. 

But  how  should  they  teach  the  law  of  God,  which  they 
have  not  once  read  in  the  books,  much  less  learned  at  the 
mouth  of  God?  But  in  a  pastor,  and  a  bishop,  this  is  re- 
quired; Thou  son  of  man,  saith  God,  lay  up  in  thy  heart 
all  my  words  which  I  do  speak  unto  thee,  Ezek.  iii.,  &c. 
And  shortly  after  he  saith.  Thou  son  of  man,  I  have  or- 
dained and  given  thee  a  watchman  unto  the  house  of  Israel. 
I  have  given  thee,  saith  he,  not  coming  in  by  ambition, 
nor  thrusting  in  thyself,  nor  climbing  in  another  way,  but 
I  gave  thee  when  thou  lookedst  not  for  it,  that  thou 
shouldst  attend  thereupon,  and  give  warning  from  the  top 
of  the  watch-tower,  if  any  enemies  should  approach.  I 
have  given  thee  unto  the  house  of  Israel,  and  not  the  house 
of  Israel  unto  thee,  that  thou  shouldst  acknowledge  thyself 
to  be  the  servant  of  the  sheep,  and  not  their  Lord.  For  I 
have  not  given  the  sheep  for  the  shepherd,  but  the  shepherd 
for  the  sheep.  He  that  sitteth  down  is  greater  than  he  that 
doth  minister  and  serve  unto  him.  Which  thing  was  well 
known  of  him  who  truly  said,  We  are  your  servants  for 
Christ's  cause. 

But  for  what  purpose  have  I  given  thee  unto  the  house 
of  Israel?  That  thou  shouldst  only  minister  the  sacraments, 
•consecrate  wood,  stones,  and  church-yards?  This,  I  take 
God  to  witness,  with  great  sighs  and  groans  I  write  unto  you, 
pouring  out  before  you  the  grief  of  my  heart. — No  truly. 
What  then?  First,  followeth  the  office  of  the  bishop:  Thou 
shalt  hear  the  word  out  of  my  mouth.  This  is  but  a  short 
lesson,  but  such  as  all  the  world  cannot  comprehend,  with- 
out they  be  inwardly  taught  of  God. 

And  what  else  meaneth  this,  Out  of  my  mouth  thou  shalt 
hear  the  word,  but  that  thou  shalt  be  taught  of  God? 
Therefore,  as  many  as  are  not  taught  of  God,  although 
they  be  ever  so  well  exercised  in  the  Scriptures  by  man's 
help,  yet  are  they  not  watchmen  given  by  God,  and  much 
less  they  which  do  not  understand  and  know  the  Scriptures. 
And  therefore  such  as  these  are,  lest  they  should  keep 


276  Bilney, 

silence  and  say  nothing,  are  always  harping  upon  the  tra- 
ditions and  doctrines  of  men,  that  is,  upon  lies.  For  he 
that  speaketh  of  himself,  speaketh  lies.  Oi  these  it  is 
written:  They  would  be  doctors  of  the  law,  not  understand- 
ing what  they  speak,  neither  of  whom  they  speak,  1  Tim. 
i.  Such  of  necessity  they  must  all  be,  who  speak  that  with 
their  mouth  which  they  do  not  believe,  because  they  are 
not  inwardly  taught  of  God,  neither  are  persuaded  in 
their  hearts  that  it  is  true ;  and  therefore  they  are  not  to  be 
accounted  as  sheep,  although  they  boast  themselves  to  be 
shepherds.  But  contrariwise,  touching  the  true  and  learn- 
ed pastors  given  by  God,  it  may  be  truly  said.  We  speak 
that  which  we  know,  and  that  which  we  have  seen,  1  John, 
i.,  even  with  the  infallible  eyes  of  our  faith,  we  do  witness; 
and  these  are  neither  deceived,  neither  do  deceive.  More- 
over, the  deceivers  proceed  to  worse  and  worse,  erring 
themselves,  and  bringing  others  also  to  error;  and  because 
they  are  of  the  world,  the  world  doth  willingly  hear  them. 
They  are  of  the  world,  saith  St.  John,  and  therefore  they 
speak  those  things  which  are  of  the  world,  and  the  world 
giveth  ear  unto  them,  1  John  iv. 

Behold,  reverend  father,  this  is  the  touchstone  of  our  daily 
preaching.  Hath  not  the  world  given  ear  unto  them  now 
a  long  time  with  great  pleasure  and  delight?  But  the  flesh 
could  never  suffer  the  preaching  of  the  cross,  nor  yet  the 
wisdom  of  the  flesh,  which  is  enemy  unto  God,  neither  is 
subject  unto  his  law,  nor  can  be.  And  why  then  are 
they  accused  to  be  heretics  and  schismatics,  who  will  not 
seek  to  please  men,  but  only  to  their  edifying?  being  mind- 
ful of  that  place  of  Scripture;  God  hath  dispersed  the 
bones  of  them  which  please  men,  saying  unto  them.  Speak 
unto  us  pleasant  things,  Isa.  xxx.  But  now,  letting  these 
matters  pass,  we  will  come  unto  the  second  point,  wherein 
you  ask,  how  a  man  should  preach  better?  Forsooth,  if  we 
had  heard  him  of  whom  the  Father  spake,  saying,  This  is 
my  dearly  beloved  Son  in  whom  I  am  well  pleased,  hear 
him.  Who  also,  speaking  of  himself,  said,  it  was  meet  that 
Christ  should  suffer  and  rise  again  the  third  day  from  death, 
and  that  in  his  name  repentance  and  remission  of  sins 
should  be  preached  unto  all  people.  What  other  thing  is 
that,  than  the  same  which  the  other  evangelists  do  write? 
Go  ye  into  the  whole  world  and  preach  the  gospel  unto 
every  creature:  he  that  believeth  and  is  baptized,  shall  be 


Letters  to  bishop  Tonstal.  211 

saved,  Matt,  xxviii.  What  can  be  more  pleasant,  sweet, 
or  acceptable  unto  afflicted  consciences,  being  almost  in 
despair,  than  this  most  joyful  tidings'? 

But  here,  whether  Christ  have  been  a  long  time  heard  I 
know  not,  for  I  have  not  heard  all  the  preachers  of  England  ; 
and  if  I  had  heard  them,  yet  till  within  this  year  or  two, 
I  could  not  sufficiently  judge  of  them.  But  this  I  dare  be 
bold  to  affirm,  that  as  many  as  I  have  heard  of  late  preach, 
I  speak  even  of  the  most  famous,  they  have  preached  such 
repentance,  that  if  I  had  heard  such  preachers  of  repent- 
ance in  times  past,  I  should  utterly  have  been  in  despair. 
And  to  speak  of  one  of  those  famous  men,  not  uttering  his 
name,  after  he  had  sharply  inveighed  against  vice,  wherein 
he  pleased  every  godly  man,  forasmuch  as  it  could  not  be 
sufficiently  cried  out  upon,  he  concluded,  "  Behold,  thou 
hast  lien  rotten  in  thine  own  lusts,  by  the  space  of  these 
sixty  years,  and  wilt  thou  presume  in  one  year,  to  go  for- 
ward toward  heaven,  and  that  in  thine  age,  as  much  as 
thou  wentest  backwards  from  heaven  towards  hell  in  sixty 
years  1"  Is  not  this,  think  you,  a  goodly  argument?  Is  this 
the  preaching  of  repentance  in  the  name  of  Jesus?  or  rather 
is  it  not  to  tread  down  Christ  with  antichrist's  doctrine?  for 
what  other  thing  did  he  speak  in  effect,  than  that  Christ  died 
in  vain  for  thee?  He  will  not  be  thy  Jesus  or  Saviour,  thou 
must  make  satisfaction  for  thyself,  or  else  thou  shalt  perish 
eternally.  Then  doth  St.  John  lie  who  saith;  Behold  the 
Lamb  of  God  which  taketh  away  the  sins  of  the  world. 
And  in  another  place ;  His  blood  hath  cleansed  us  from  all 
our  sins.  And  again.  He  is  the  propitiation  for  the  sins 
of  the  whole  world.  Besides  an  infinite  number  of  other 
places,  what  other  thing  is  this,  than  that  which  was  spoken 
by  the  Holy  Ghost,  by  the  mouth  of  Peter,  saying ;  There 
shall  be  false  teachers  that  shall  deny  the  Lord  Jesus,  which 
hath  redeemed  them?  And  what  followeth  upon  such  doc- 
trine of  devils  speaking  lies  through  hypocrisy?  a  con- 
science despairing  and  without  all  hope,  and  so  given  over 
unto  all  wicked  lusts,  according  to  the  saying  of  St.  Paul. 
After  that  they  are  come  to  this  point  that  they  sorrow  no 
more,  they  give  themselves  over  unto  wantonness,  to  com- 
mit all  kind  of  filthiness,  even  with  a  greedy  desire.  _  For, 
seeing  that  it  is  impossible  for  them  to  make  satisfaction  to 
God,  either  they  murmur  against  God,  or  else  they  do  not 
believe  him  to  be  so  cruel  as  they  do  preach  and  declare 
him  to  be.  The  want  of  paper  will  not  suffer  me  to  write 
44* 


278  State  of  the  Church  of  Christ 

any  more,  and  I  had  rather  to  speak  it  in  private  talk  unto 
yourself.  W  hereunto  if  you  would  admit  me,  I  trust  you 
should  not  repent  you  thereof;  and  unto  me,  I  take  Christ 
to  be  my  witness,  it  would  be  a  great  comfort;  in  whom  I 
wish  you,  with  all  your  flock,  heartily  well  to  fare. 

Your  prisoner,  and  humble  headman  unto  God  for  you, 

Thomas  Bilney. 


The  State  of  the  Church  of  Christ  at  the  commencement 
of  the  Reformation,  as  described  by  John  Fox  in  his 
Acts  and  Monuments. 

Although  it  cannot  be  sufficiently  expressed  with  tongue 
or  pen  of  man,  into  what  miserable  ruin  and  desolation  the 
church  of  Christ  was  brought  in  these  latter  days;  yet 
partly  by  the  reading  of  these  stories  aforepast,  some  in- 
telligence may  be  given  to  them  which  have  judgment  to 
mark,  or  eyes  to  see,  in  what  blindness  and  darkness  the 
world  was  drowned  during  the  space  of  four  hundred  years 
heretofore  and  more.  By  the  viewing  and  considering  of 
which  times  and  histories,  thou  mayest  understand,  gentle 
reader,  how  the  religion  of  Christ,  which  only  consisteth 
in  spirit  and  verity,  was  wholly  turned  into  outward  obser- 
vations, ceremonies,  and  idolatry.  So  many  saints  we  had, 
so  many  gods,  so  many  monasteries,  so  many  pilgrimages. 
As  many  churches,  as  many  reliques,  forged  and  feigned 
we  had.  Again,  so  many  reliques,  so  many  lying  miracles 
we  believed.  Instead  of  the  only  living  Lord,  we  wor- 
shipped dead  stocks  and  stones.  In  place  of  Christ  im- 
mortal, we  adored  mortal  bread.  Instead  of  his  blood,  we 
worshipped  the  blood  of  ducks ;  how  the  people  were  led, 
so  that  the  priests  were  fed,  no  care  was  taken.  Instead  of 
God's  word,  man's  word  was  set  up.  Instead  of  Christ's 
testament,  the  pope's  testament,  that  is,  the  canon  law. 
Instead  of  Paul,  the  master  of  sentences*  took  place,  and 
almost  full  possession.  The  law  of  God  was  little  read; 
the  use  and  end  thereof  was  less  known.  And  as  the  end 
of  the  law  was  unknown,  so  the  difference  between  the 
gospel  and  the  law  was  not  understood,  the  benefit  of  Christ 
not  considered,  the  effect  of  faith  not  expended.  Through 
the  ignorance  whereof,  it  cannot  be  told  what  infinite  errors, 
sects,  and  religions  crept  into  the  church,  overwhelming  the 
*  Thomas  Aquinas,  see  WickliflF,  p.  183. 


at  the  commencement  of  the  Reformation.       279 

world,  as  with  a  flood  of  ignorance  and  seduction.  And 
no  marvel,  for  where  the  foundation  is  not  well  laid,  what 
building  can  stand  and  prosper?  The  foundation  of  all  our 
Christianity  is  only  this, — the  promise  of  God  in  the  blood 
of  Christ  his  Son,  giving  and  promising  life  unto  all  that 
believe  in  him.  Giving,  saith  the  Scripture,  unto  us,  and 
not  bargaining  or  indenting  with  us?  And  that  freely, 
saith  the  Scripture,  for  Christ's  sake,  and  not  conditionally, 
for  our  merits'  sake. 

Furthermore,  Freely,  saith  the  Scripture,  by  grace,  that 
the  promise  might  be  firm  and  sure,  and  not  by  the  works 
that  we  do,  which  always  are  doubtful.  By  grace,  saith  the 
Scripture,  through  promise  to  all  and  upon  all  that  believe, 
and  not  by  the  law  upon  them  that  do  deserve.  For  if  it 
come  by  deserving,  then  is  it  not  of  grace.  If  it  be  not  of 
grace,  then  is  it  not  of  promise.  And,  contrariwise,  if  it  be 
of  grace  and  promise,  then  it  is  not  of  works,  saith  St. 
Paul.  Upon  this  foundation  of  God's  free  promise  and 
grace,  first  builded  the  patriarchs,  kings,  and  prophets. 
Upon  the  same  foundation  also  Christ  the  Lord  builded  his 
church.  Upon  the  which  foundation  the  apostles  likewise 
builded  the  church  apostolical  or  catholical. 

This  apostolical  and  catholic  foundation,  so  long  as  the 
church  did  retain,  so  long  it  continued  sincere  and  sound; 
which  endured  a  long  season  after  the  apostles'  time.  But 
after,  in  process  of  years,  through  wealth  and  negligence 
crept  into  the  church,  so  soon  as  this  foundation  began  to 
be  lost,  came  in  new  builders,  who  would  build,  upon  a  new 
foundation,  a  new  church  more  glorious,  which  we  call  now 
the  church  of  Rome.  Who,  being  not  contented  with  the 
old  foundation  and  the  head  corner  stone,  which  the  Lord 
by  his  word  had  laid ;  in  place  thereof,  they  laid  the  ground- 
work upon  the  condition  and  strength  of  the  law  and  works. 
Although  it  is  not  to  be  denied,  but  that  the  doctrine  of 
God's  holy  law,  and  of  good  works  according  to  the  same, 
is  a  thing  most  necessary  to  be  learned  and  followed  of  all 
men ;  yet  it  is  not  that  foundation,  whereupon  our  salva- 
tion consisteth,  neither  is  that  foundation  able  to  bear  up 
the  weight  of  the  kingdom  of  heaven ;  but  it  is  rather  the 
thing,  which  is  builded  upon  the  foundation ;  which  founda- 
tion  is  Jesus  Christ,  according  as  we  are  taught  of  St.  Paul, 
saying.  No  man  can  lay  any  other  foundation,  beside  that 
which  is  laid,  Christ  Jesus,  &c. 

But  this  ancient  foundation,  with  the  old  ancient  church 


280  State  of  the  Church  of  Christ 

of  Christ,  as  I  said,  hath  been  now  of  long  time  forsaken, 
and  instead  thereof,  a  new  church  with  a  new  foundation 
hath  been  erected  and  framed;  not  upon  God's  promise 
and  his  free  grace  in  Christ  Jesus,  nor  upon  free  justifica- 
tion by  faith,  but  upon  merits  and  deserts  of  men's  working. 
And  hereof  have  they  planted  all  these  their  new  devices, 
so  infinite  that  they  cannot  well  be  numbered,  as  masses- 
trecenaries,  dirges,  obsequies,  matins,  and  hours  singing 
service,  vigilis,  midnight-rising,  barefoot-going,  fish-tasting, 
lent-fast,  ember-fast,  stations,  rogations,  jubilees,'  advocation 
of  saints,  praying  to  images,  pilgrimage  walking,  works  of 
supererogation,  application  of  merits,  orders,  rules,  sects  of 
religion,  vows  of  chastity,  wilful  poverty,  pardons,  relations, 
indulgences,  penance,  and  satisfaction,  with  auricular  con- 
fession, founding  of  abbeys,  building  of  chapels,  giving  to 
churches.  Who  is  able  to  recite  all  their  laborious  build- 
ings, falsely  framed  upon  a  wrong  ground,  and  all  for  igno- 
rance of  the  true  foundation,  which  is  the  free  justification 
by  faith  in  Christ  Jesus  the  Son  of  God? 

Moreover  to  note,  that  as  this  new  found  church  of  Rome 
was  thus  deformed  in  doctrine,  so  no  less  was  it  corrupted 
in  order  of  life  and  deep  hypocrisy;  doing  all  things  only 
under  pretences  and  dissembled  titles.  So,  under  the  pre- 
tence of  Peter's  chair,  they  exercised  a  majesty  above  em- 
perors and  kings ;  under  the  visor  of  their  vowed  chastity, 
reigned  adultery;  under  the  cloak  of  professed  poverty,  they 
possessed  the  goods  of  the  temporality;  under  the  title  of 
being  dead  unto  the  world,  they  not  only  reigned  in  the 
world,  but  also  ruled  the  world ;  under  the  colour  of  the 
keys  of  heaven  to  hang  under  their  girdle,  they  brought  all 
the  states  of  the  world  under  their  girdle,  and  crept  not  only 
into  the  purses  of  men,  but  also  into  their  consciences. 
They  heard  their  confessions,  they  knew  their  secrets,  they 
dispensed  as  they  were  disposed,  and  loosed  what  them 
listed.  And  finally,  when  they  had  brought  the  whole 
world  under  their  subjection,  yet  did  their  pride  neither 
cease  to  ascend,  neither  could  their  avarice  be  ever  satisfied. 

In  these  so  blind  and  miserable  corrupt  days  of  darkness 
and  ignorance,  thou  seest,  good  reader,  I  doubt  not,  how 
necessary  it  was,  and  high  time,  that  reformation  of  the 
church  should  come,  which  now  most  happily  and  gracious- 
ly began  to  work,  through  the  merciful  and  no  less  needful 
providence  of  Almighty  God.  Who  although  he  sufl!ered 
his  church  to  wander  and  start  aside  through  the  seduction 


at  the  commencement  of  the  Reformation.        281 

of  pride  and  prosperity  for  a  long  time,  yet  at  length  it 
pleased  his  goodness  to  respect  his  people,  and  to  reduce 
his  church  into  the  pristine  foundation  and  frame  again, 
from  whence  it  was  piteously  decayed. 

And  herein  we  have  first  to  behold  the  admirable  work 
of  God's  wisdom.  For  as  the  first  decay  and  ruin  of  the 
church,  before  began  of  rude  ignorance,  and  lack  of  know- 
ledge in  teachers ;  so  to  restore  the  church  again  by  doc- 
trine and  learning,  it  pleased  God  to  open  to  man  the  art 
OF  PRINTING,  the  time  whereof  was  shortly  after  the  burn- 
ing of  Huss  and  Jerome,  a.  d.  1416.  Printing  being  opened, 
instantly  ministered  unto  the  church  the  instruments  and 
tools  of  learning  and  knowledge,  which  were  good  books 
and  authors,  which  before  lay  hid  and  unkown.  The  sci- 
ence of  printing  being  found,  immediately  followed  the  grace 
of  God ;  which  stirred  up  good  wits  aptly  to  conceive  the 
light  of  knowledge  and  of  judgment;  by  which  light  dark- 
ness began  to  be  espied,  and  ignorance  to  be  detected,  truth 
from  error,  religion  to  be  discerned  from  superstition. 

Furthermore,  after  these  men  stirred  up  of  God,  followed 
others  more,  increasing  daily  more  and  more  in  science,  in 
tongues,  and  perfection  of  knowledge ;  who  now  were  able, 
not  only  to  discern  in  matters  of  judgment,  but  also  were 
so  armed  and  furnished  with  the  help  of  good  letters,  that 
they  encountered  also  with  the  adversary,  sustaining  the 
cause  and  defence  of  learning  against  barbarity — of  verity 
against  error — of  true  religion  against  superstition.  And 
here  began  the  first  push  and  assault  to  be  given  against 
the  ignorant  and  barbarous  faction  of  the  pope's  pretended 
church.  Who  after  that,  by  their  learned  writings  and 
laborious  travail,  they  had  opened  a  window  of  light  unto 
the  world,  and  had  made,  as  it  were,  a  way  more  ready  for 
other  to  come  after,  immediately,  according  to  God's  gra- 
cious appointment,  followed  Martin  Luther,  with  others 
after  him,  by  whose  ministry  it  pleased  the  Lord  to  work  a 
more  full  reformation  of  his  church. 


The  Benefit  and  Invention  of  Printing  described  hy 
John  Fox. 

We  find  the  year  of  our  Lord  1450  to  be  famous  and 
memorable,  for  the  divine  and  miraculous  inventing  of 
printing.     What  man  soever  was  the  instrument,  without 


282  The  benefit  and  invention  of  Printing. 

all  doubt  God  himself  was  the  ordainer  and  disposer  thereof, 
as  he  was  of  the  gift  of  tongues.  And  well  may  this  gift 
of  printing  be  resembled  to  the  gift  of  tongues :  for  as  God 
then  spake  with  many  tongues,  and  yet  all  that  would  not 
turn  the  Jews ;  so  now,  when  the  Holy  Ghost  speaketh  to 
the  adversaries  in  innumerable  sorts  of  books,  yet  they  will 
not  be  converted,  nor  turn  to  the  gospel. 

Now  to  consider  to  what  end  and  purpose  the  Lord  hath 
given  this  gift  of  printing  to  the  earth,  and  to  what  great 
utility  and  necessity  it  serves,  it  is  not  hard  to  judge,  whoso 
wisely  considers  both  the  time  of  the  sending,  and  the  se- 
quel which  thereof  ensueth. 

And  first,  touching  the  time  of  this  faculty  given  to  the 
use  of  man,  this  is  to  be  marked,  that  when  the  bishop  of 
Rome  with  all  the  whole  and  full  consent  of  the  cardinals, 
patriarchs,  archbishops,  bishops,  abbots,  priors,  lawyers, 
doctors,  provosts,  deans,  archdeacons,  assembled  together 
in  the  council  of  Constance,  had  condemned  poor  John 
Huss  and  Jerome  of  Prague  to  death  for  heresy,  notwith- 
standing they  were  no  heretics,  and  after  they  had  subdued 
the  Bohemians  and  all  the  world  under  the  supreme  autho- 
rity of  the  Romish  see ;  and  had  made  all  Christian  people 
obedienciaries  and  vassals  unto  the  same,  having,  as  one 
would  say,  all  the  world  at  their  will,  so  that  the  matter  now 
was  past  not  only  the  power  of  all  men,  but  the  hope  also 
of  any  man  to  be  recovered — in  this  very  time  so  dangerous 
and  desperate,  where  man's  power  could  do  no  more,  there 
the  blessed  wisdom  and  omnipotent  power  of  the  Lord  be- 
gan to  work  for  his  church ;  not  with  sword  and  target  to 
subdue  his  exalted  adversary,  but  with  printing,  writing, 
and  reading,  to  convince  darkness  by  light,  error  by  truth, 
ignorance  by  learning.  So  that,  by  this  means  of  printing, 
the  secret  operation  of  God  hath  heaped  upon  that  proud 
kingdom  a  double  confusion.  God  of  his  secret  judgment, 
seeing  it  was  time  to  help  his  churcn,  found  a  way  by  this 
faculty  of  printing,  not  only  to  confound  his  life  and  conver- 
sation, which  before  he  could  not  abide  to  be  touched,  but 
also  to  cast  down  the  foundation  of  his  standing,  that  is,  to  ex- 
amine, confute,  and  detect  his  doctrine,  laws,  and  institutions 
most  detestable  in  such  sort,  that  though  his  life  were  ever 
so  pure,  yet  his  doctrine  standing  as  it  doth,  no  man  is  so 
blind  but  he  may  see,  that  either  the  pope  is  antichrist,  or 
else  that  antichrist  is  near  cousin  to  the  pope ;  and  all  this 
doth  and  will  hereafter  more  and  more  appear  by  printing. 


The  benefit  and  invention  of  Printing.  283 

The  reason  whereof  is,  that  hereby  tongues  are  known, 
knowledge  groweth,  judgment  increaseth,  books  are  dis- 
persed, the  Scripture  is  seen,  the  doctors  are  read,  stories 
are  opened,  times  compared,  truth  discerned,  falsehood  de- 
tected, and  with  finger  pointed,  and  all,  as  I  said,  through 
the  benefit  of  printing.  Wherefore,  I  suppose,  that  either 
the  pope  must  abolish  printing,  or  he  must  seek  a  new  world 
to  reign  over ;  for  else,  as  this  world  standeth,  printing 
DOUBTLESS  WILL  ABOLISH  HIM.  But  the  popo,  and  all  his 
college  of  cardinals,  must  understand,  that  through  the  light 
of  printing  the  world  beginneth  now  to  have  eyes  to  see, 
and  heads  to  judge.  He  cannot  walk  so  invisible  in  a  net, 
but  he  will  be  spied.  And  although  through  might  he 
stopped  the  mouth  of  John  Huss  before,  and  of  Jerome, 
that  they  might  not  preach,  thinking  to  make  his  kingdom 
sure ;  yet,  instead  of  J.  Huss  and  others,  God  hath  opened 
the  press  to  preach,  whose  voice  the  pope  is  never  able  to 
stop  with  all  the  puissance  of  his  triple  crown.  By  this 
printing,  as  by  the  gifi;  of  tongues,  and  as  by  the  singular 
organ  of  the  Holy  Ghost,  the  doctrine  of  the  gospel  soundeth 
to  all  nations  and  countries  under  heaven,  and  what  God 
revealeth  to  one  man,  is  dispersed  to  many,  and  what  is 
known  in  one  nation,  is  opened  to  all. 

The  first  and  best  were  for  the  bishop  of  Rome,  by  the 
benefit  of  printing,  to  learn  and  know  the  truth.  If  he 
will  not,  let  him  well  understand  that  printing  is  not  set  up 
for  nought.  To  strive  against  the  stream  it  availeth  not. 
What  the  pope  hath  lost,  since  printing  and  the  press 
began  to  preach,  let  him  reckon.  First,  when  Erasmus 
wrote,  and  Frobenius  printed,  what  a  blow  thereby  was 
given  to  all  friars  and  monks  in  the  world!  And  who 
seeth  not  that  the  pen  of  Luther  following  afier  Erasmus, 
and  set  forward  by  writing,  hath  set  the  triple  crown  so 
awry  on  the  pope's  head,  that  it  is  never  likely  to  be  set 
straight  again? 

Briefly,  if  there  were  no  demonstration  to  lead,  yet  by 
this  one  argument  of  printing,  the  bishop  of  Rome  might 
understand  the  counsel  and  purpose  of  the  Lord  to  work 
against  him,  having  provided  such  a  way  in  earth,  that 
almost  how  many  printing  presses  there  are  in  the  world, 
so  many  block-houses  there  are  against  the  high  castle  of 
St.  Angelo ;  so  that  either  the  pope  must  abolish  knowledge 
and  printing,  or  printing  at  length  will  root  him  out.  For 
of  a  man  wisely  consider  the  hold  and  standing  of  the  pope, 


284  The  benefit  and  invention  of  Printing, 

thus  he  may  repute  with  himself,  that  as  nothing  made  the 
pope  strong  in  time  past,  but  lack  of  knowledge  and  igno- 
rance of  simple  Christians ;  so  contrariwise,  now  nothing 
doth  debilitate  and  shake  the  high  spire  of  his  papacy  so 
much  as  reading,  preaching,  knowledge,  and  judgment, 
that  is  to  say,  the  fruit  of  printing.  Whereof  some  expe- 
rience we  see  already,  and  more  is  like,  by  the  Lord's 
blessing,  to  follow.  For  although,  through  outward  force 
and  violent  cruelty,  tongues  dare  not  speak,  yet  the  hearts 
of  men  daily,  no  doubt,  are  instructed  through  the  benefit 
of  printing.  And  though  the  pope  doth  now  hold  by  cru- 
elty, and  in  times  past  by  ignorance,  had  all  under  his  pos- 
session :  yet  neither  must  he  think  that  violence  will  always 
continue,  neither  must  he  hope  for  that  now,  which  he  had 
then ;  forsomuch  as  in  former  days  books  were  scarce,  and 
of  such  excessive  price,  that  few  could  attain  to  the  buying, 
fewer  to  the  reading  and  studying,  which  books  now,  by 
means  of  this  art,  are  made  easy  unto  all  men. 

Moreover,  for  defect  of  books  and  good  authors,  univer- 
sities were  decayed,  and  good  understandings  kept  in  igno- 
rance, while  begging  friars,  scraping  all  the  wealth  from 
other  priests,  heaped  up  all  books  that  could  be  gotten  into 
their  own  libraries ;  where  either  they  did  not  diligently 
apply  them,  or  else  did  not  rightly  use  them,  or  at  least 
kept  them  from  such  as  more  fruitfully  would  have  perused 
them.  In  this  then  so  great  rarity,  and  also  dearth  of  good 
books,  when  neither  they  which  could  have  books  would 
well  use  them,  nor  they  that  would  could  have  them  to  use, 
what  marvel  if  the  greediness  of  a  few  prelates  abused  the 
blindness  of  those  days,  to  the  advancement  of  themselves  ? 
Wherefore,  almighty  God  of  his  merciful  providence,  see- 
ing both  what  lacked  in  the  church,  and  how  also  to  reme- 
dy the  same,  for  the  advancement  of  his  glory,  gave  the 
understanding  of  this  excellent  art  or  science  of  printing, 
whereby  three  singular  commodities  at  one  time  came  to 
the  world.  First,  the  price  of  all  books  is  diminished. 
Secondly,  the  speedy  help  of  reading  more  furthered.  And 
thirdly,  the  plenty  of  all  good  authors  enlarged.  By  reason 
whereof,  as  printing  of  books  ministered  matter  of  reading  ; 
so  reading  brought  learning,  learning  showed  light,  by  the 
brightness  whereof  blind  ignorance  was  suppressed,  error 
detected,  and  finally,  God's  glory,  with  the  truth  of  his 
word  advanced. 

THE  END. 


